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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>

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>

==परिचयः ॥ Introduction==

==परिचयः ॥ Introduction==

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 (science of pronunciation, code of yajnas, grammar, etymology, meter and astronomy). Then there is the higher (Para knowledge) by which is attained that Aksharam Immutable Brahman.<ref name=":8">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna)'' Calcutta: Advaita Ashrama</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>

Thus we have a broad classification of Vidya as

Thus we have a broad classification of Vidya as

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  

* interests and orients one towards Dharma and Sadachara (right behaviour)

* interests and orients one towards Dharma and Sadachara (appropriate code of behaviour)

* dispels the enemity and animosity by connecting with the underlying all pervading universal life force

* dispels the enmity and animosity by connecting with the underlying all pervading universal life force

* shows the unity among the diversity of mankind

* helps one to discover the unity among the diversity of beings (including 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 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.  

Thus, purified and prepared a student 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.  

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==

Vat. Gr. Sutr mention special formulas to be performed by teachers ambitious to have a large number of scholars. Thus it was clear that in ancient times Sravani was originally restricted to teachers and students.

Vat. Gr. Sutr mention special formulas to be performed by teachers ambitious to have a large number of scholars. Thus it was clear that in ancient times Sravani was originally restricted to teachers and students.

Later on it was extended to grhasthas who were required to spend time on revising what they learnt in their gurukula days. They therefore proposed that the monsoon time should be devoted to the task of revising their studies. Jai. Grh. Sutr. Upakarma section.  

Later on it was extended to grhasthas who were required to spend time on revising what they learnt in their gurukula days. They therefore proposed that the monsoon time should be devoted to the task of revising their studies. Jai. Grh. Sutr. Upakarma section. The central ideas of rituals on the Upakarma day was to

=== Ritual ===

=== विधिः ॥ Vidhi ===

Although the procedures during Upakarma differed with different vaidika shakas and the activities are common to them all namely.,

Although the procedures of Upakarma differed with different vaidika shakas they have a few common principles. The activities common to all followers of different shakas include - on the opening day, offering of tarpanas (oblations) to deities of yajnas and vedas, propitiating the presiding deities of intellect, memory and creativity (ex., Sarasvati devi, Hayagriva) and pay reverence to the rshis (ex., Panini) who have enriched the literature. Apart from these dvijas change their yajnopaveeta and perform Gayatri mantra japa on the following day.

* Rigveda shaka followers used to recite the opening and concluding mantras of each of the ten mandalas of their vedas.

* Rigveda shaka followers used to recite the opening and concluding mantras of each of the ten mandalas of their vedas.

* The followers of the Samaveda invoked the memory of their rshis like Jaimini, Talavakara, Ranayani etc.

* The followers of the Samaveda invoked the memory of their rshis like Jaimini, Talavakara, Ranayani etc.

== Terms related to Study ==

== Terms related to Study ==