Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)

A student, shishya or vidyarthi (Samskrit: विद्यार्थी) in ancient India had to develop specific qualities to become a good student. He also had specific duties towards his Guru or Acharya. The very atmosphere in which students lived, was calculated to give a proper turn to their character. They were under the direct and personal supervision of their teacher, who was to watch not only over their intellectual progress but also over their moral behaviour. Ancient Indians held that good character cannot be divorced from good manners; the teacher was to see that in their every day life, students followed the rules of etiquette and good manners towards their seniors, equals and inferiors. These rules afforded an imperceptible but effective help in the formation of character of a student.

शिष्यलक्षणानि ॥ Good Shishya Lakshanas

We find a list of good qualities a shishya should possess as mentioned in Shabdakalpadruma

वाङ्मनः कायवसुभिर्गुरुशुश्रूषणे रतः । एतादृशगुणोपेतः शिष्यो भवति नारद ॥

देवताचार्य्यशुश्रूषां मनोवाक्कायकर्म्मभिः। शुद्धभावो महोत्साहो बोद्धा शिष्य इति स्मृतः॥

A shishya is one who is interested in "susrusha (शुश्रूषः)" (which means "keenly listening" and performing service) to his Guru by mind, speech, deed and offering his entire possessions. He should possess the following characteristics - serve/revere both Devatas and Acharyas by thought, deed and body, who has a pure heart (unbiased), has a unending zeal to learn and has exceptional grasping capability; such a person is to be known as a shishya.

शान्तो विनीतः शुद्धात्मा श्रद्धावान् धारणक्षमः ।समर्थश्च कुलीनश्च प्राज्ञः मच्चरितो व्रती । एवमादिगुणैर्युक्तः शिष्यो भवति नान्यथा ॥

He is called a shishya - a disciple who is/possess

• शान्तः - tranquil
• विनीतः - humble by nature
• शुद्धात्मा - unpretentious inner self
• श्रद्धावान् - sincere and faithful
• धारणक्षमः - ability to retain and reproduce what he learnt
• समर्थः - good capability to learn
• कुलीनः - born in a good lineage
• प्राज्ञः - wise
• व्रती - takes up learning as an austerity/vow

Only a person who possesses all of the above qualities is called a disciple.

Apastamba Grhyasutra mentions that the duties of a student consist in acts pleasing to the spiritual teacher, the observance of rules conducive to his own welfare and industry in studying.

Vidura Niti summarily states - "what is education to one who seeks comforts? a student will not have any comforts. One who aims for comforts in life has to forego education, and one who wants education has to give up his material comforts.

सुखार्थिनः कुतो विद्या नास्ति विद्यार्थिनः सुखं। सुखार्थी वा त्यजेद्विद्यां विद्यार्थीवा त्यजेत्सुखम् ।।

Asvalayana Grhyasutras (3.4) ब्राह्मणमधीयानं दशवर्षाणि

Hitopadesha

गुरुशुश्रूषया विद्या पुष्कलेन धनेन वा। अथवा विद्यया विद्या चतुर्थी नोपलभ्यते॥ (Hitopadesha?)

युक्तियुक्तं वचो ग्राह्यं न ग्राह्यं गुरुगौरवत् । सर्वशास्त्ररहस्यं तद् याज्ञवल्क्येन भाषितम् ॥ याज्ञवल्क्यशिक्षा , 232

निषिद्धशिष्यलक्षणानि ॥ Prohibited Shishya Lakshanas

Just like good qualities are desired in anything, bad qualities (अवगुणाः) are undesired and have to be given up. Viduraniti mentions seven important avagunas which a student should not develop.

आलस्यं मदमोहौ चापलं गोष्टिरेव च। स्तब्धता चाभिमानित्वं तथा त्यागित्वमेव च। एते वै सप्त दोषाः स्युः सदा विद्यार्थिनां मताः ॥

A vidyarthi should stay away from seven undesired qualities namely, आलस - विनीतः - humble by nature शुद्धात्मा - unpretentious inner self श्रद्धावान् - sincere and faithful धारणक्षमः - ability to retain and reproduce what he learnt समर्थः - good capability to learn कुलीनः - born in a good lineage प्राज्ञः - wise व्रती - takes up learning as an austerity/vow

Rules of Study

The student must commence his study in the morning, touching the feet of his teacher both at the beginning and end of his lesson. After having received permission, he will sit down to the right of his teacher, turning his face towards the east or towards the north. Then the Savitri is to be recited, together with the syllable "Om" before the instruction in the Veda is begun. The student must be very attentive the whole day long, never allowing his mind to wander from the lesson during the time devoted to studying. During the time for rest (which he has, after attending to his studies and the business of his teacher, as has been indicated above), the pupil is to give his mind to doubtful passages of the lesson learnt.

Development of Character

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. He we remember the following advise from Mahabharata about association with people of bad character.

बुद्धिश्च हीयते पुंसां नीचैः सह समागमात् । मध्यमैर्मध्यतां याति श्रेष्ठतां याति चोत्तमैः॥ (Maha. Vana. 1.30)

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.

Seva (सेवा | selfless service) to Acharya

Guruseva is one of the paths mentioned for the attainment of Nihshreyasa Moksha. (Manu Smrti 12.83)

वेदाभ्यासस्तपो ज्ञानं इन्द्रियाणां च संयमः । अहिंसा गुरुसेवा च निःश्रेयसकरं परम् । । १२.८३ । ।

Good Habits of a Shishya

Raising early at dawm

Plain living and high thinking (Costly food and gorgeous dress was prohibited)

Student Duties

A student was to hold his teacher in deep reverence and honour him like th king, parents and devatas. (manu 1.200, Charaka samhita vimana sthanam 8.4)

Vidya Prasamsha Shabdakalpadhruma

ये बालभावान्न पठन्ति विद्यां ये यौवनस्था अधना अदाराः । ते शोचनीया इह जीवलोके मनुष्यरूपेण मृगाश्चरन्ति ॥

भोजने भोजनं चित्तं न कुर्य्याच्छास्त्रसेवकः । सुदूरमपि विद्यार्थे व्रजेत् गरुडवेगवान् ॥

ये बालभावान्न पठन्ति विद्यां कामातुरा यौवननष्टचित्ताः । ते वृद्धकाले परिभूयमानाः सन्दह्यमानाः शिशिरे यथाब्जम् ॥

ये बालभावान्न पठन्ति विद्यां कामातुरा यौवननष्टचित्ताः । ते वृद्धकाले परिभूयमानाः सन्दह्यमानाः शिशिरे यथाब्जम् ॥

विद्या नाम कुरूपरूपमधिकं प्रच्छन्नमन्तर्द्धनं विद्या साधुजनप्रिया शुचिकरी विद्या गुरूणां गुरुः ।

विद्या बन्धुजनार्त्तिनाशनकरी विद्या परं देवता विद्या भोग्ययशःकुलोन्नतिकरी विद्याविहीनः पशुः ॥

गृहे चाभ्यन्तरे द्रव्यं लग्नं चैव तु दृश्यते । अशेषं हरणीयञ्च विद्या न ह्रियते परैः ॥ Garuda Purana (Adhyayas 110 and 115)

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