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Line 83: − + − + + + + + + − We see in the cultures of ancient Greece and Europe that the ideal of personal culture loomed large in the educational system. Ancient Indian system, however, focused on the fact that an individual exists more for society than otherwise. From a very young age, a child is groomed into the socio-cultural fabric of the society with less emphasis on personal subjects such as music, painting and fine arts which were not taken as mainstream education topics. Education was also not dominated by the military ideal hence it was not part of the mainstream topics.+ − Jesuitical education aimed at creating an army of faithful and resolute servants of the Catholic church, the goal of which was to establish missionaries and spread the religion. It may be clarified that Ancient Indian system of education colonially projected to be tainted with lines such as "Brahmanas controlled education", was never so narrow in aim, for the youth they trained often were not subservient unquestioning blind followers but often questioned the traditional beliefs and sought for the rationale in the system. Many new theories of Indian knowledge systems, and siddhantas of subjects stand proud witness to the fact that Indian education always promoted dynamic dharmik thought processes. Prabhakara Guru's school of Mimamsa developed as he believed in perspectives different from those of Kumarila Bhatta's Mimamsa theories and convincingly articulated them. The Vedic shakas themselves arose due to slight differences in pronunciation or arrangement of mantras which were preserved by the particular group of people. It is clear that no other nation had so many original, ingenious ideas, concepts and supporting explanations (vadas) as seen in the land of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] for a vast majority of subjects of study.<ref name=":0" /> − − Ancients believed that education was primarily for piety and wisdom, virtue, manners and learning for a useful profession. The more recent education system of the Industrial Revolution age laid emphasis on building a robotic skilled worker, creating a mechanical workforce, working skillfully, justly in both public and private enterprises. Standardization and automatisation has further brought down creative thinking and ingenuity. However, our ancients gave more importance to personal capabilities and held that not all people are versatile in a particular skillset and thus differentiation of functions and training was enforced for different classes of people performing various duties. − − Nations such as America which had a relatively recent national culture stressed on moral character and social efficiency (personal development) and not mere erudition and culture as the important goals of education system. Indian system had achieved these two (character and social efficiency) characteristics and hence sought to preserve the qualities by enforcing the cultural preservation. − − Social fabric was well-knit in our ancient society system (Varna System) and different classes of people complemented each other in bringing about social efficiency. Thus ancient Indian education provided education to each class, suitable for its own needs and family traditions, without repressing talent, unlike the Soviet nations' system of education which directed education to bring about equality in the society by upliftment of the weaker sections. Modern education system in India brought in by the English Colonial rulers is dominated by the aim of passing examinations with highest honours; an aim which was practically non-existent in ancient India.<ref name=":0" /> − − 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.
→विद्यायाः प्रयोजनम् ॥ Goals of Vidya: adding content
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, one 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 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.
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. 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
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
* interests and orients one towards Dharma and Sadachara (right behaviour)
* dispels the enemity and animosity by connecting with the underlying all pervading universal life force
* shows the unity among the diversity of mankind
* 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
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>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.