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==== Taittriya Upanishad ====

==== Taittriya Upanishad ====

<blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति - सत्यं वद , धर्मं चर ... (तैत्तिरीयोप. शीक्षावल्ली)</blockquote><blockquote></blockquote>

<blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति - सत्यं वद , धर्मं चर ... (तैत्तिरीयोप. शीक्षावल्ली)</blockquote>

 

==== Vayu Purana ====

==== Vayu Purana ====

<blockquote>वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते ।। ५९.२९ ।। (Vayu. Pura. 59.29)</blockquote><blockquote>आचिनोति च शास्त्रार्थम् आचारे स्थापयत्यपि । स्वयमाचरते यस्मात् आचार्यस्तेन चोच्यते ॥  (Vayu. Pura. 59.30)<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>वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते ।। ५९.२९ ।। (Vayu. Pura. 59.29)</blockquote><blockquote>आचिनोति च शास्त्रार्थम् आचारे स्थापयत्यपि । स्वयमाचरते यस्मात् आचार्यस्तेन चोच्यते ॥  (Vayu. Pura. 59.30)<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>

Manu defines a Guru 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. (Reference Prof. J. S. R. Prasad in [https://groups.google.com/forum/#!msg/bvparishat/WzOL81dApIQ/ZNq_FDmvBAAJ BVP Forum])

Manu defines a Guru 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. (Reference Prof. J. S. R. Prasad in [https://groups.google.com/forum/#!msg/bvparishat/WzOL81dApIQ/ZNq_FDmvBAAJ BVP Forum])

The one who imparts that knowledge for the attainment of Moksha is a Guru. (Manu Smrti 12.83)  

The one who imparts that knowledge for the attainment of Moksha is a Guru. (Manu Smrti 12.83) <blockquote>यिक्तियुक्तं वचो ग्राह्यं न ग्राह्यं गुरुगौरवत् । सर्वशास्त्ररहस्यं तद् याज्ञवल्क्येन भाषितम् ॥ याज्ञवल्क्यशिक्षा , 232</blockquote>Student

 

Atharvaveda clearly extols the greatness of the mother, the father and the Guru. 11.5.3 <blockquote></blockquote><blockquote>गृणाति उपदिशति तात्त्विकमर्थम् इति गुरुः -- शिवसूत्रविमर्शिनी</blockquote><blockquote>यिक्तियुक्तं वचो ग्राह्यं न ग्राह्यं गुरुगौरवत् । सर्वशास्त्ररहस्यं तद् याज्ञवल्क्येन भाषितम् ॥ याज्ञवल्क्यशिक्षा , 232</blockquote>Student

== Guru ==

== Guru ==

Kinds of gurus<ref>Gurugita [http://ashram.org/Portals/0/Books/GuruGita.pdf Slokas]</ref>

Atharvaveda clearly extols the greatness of the mother, the father and the Guru. 11.5.3<blockquote>गृणाति उपदिशति तात्त्विकमर्थम् इति गुरुः -- शिवसूत्रविमर्शिनी</blockquote>Kinds of gurus<ref>Gurugita [http://ashram.org/Portals/0/Books/GuruGita.pdf Slokas]</ref>

suchaka, vachaka, bodhaka, nishiddhaguru, vihitaguru, karanaguru, paramaguru, mahaguru,  

suchaka, vachaka, bodhaka, nishiddhaguru, vihitaguru, karanaguru, paramaguru, mahaguru,  

* Rajas and Maharajas used to support Brahmanas by providing for their food and cows for anushtana (practicing of the yajnas) apart from small pieces of agricultural land which helped them maintain their family and students.

* Rajas and Maharajas used to support Brahmanas by providing for their food and cows for anushtana (practicing of the yajnas) apart from small pieces of agricultural land which helped them maintain their family and students.

* Education was to be imparted without taking fees from students. Those students who were capable paid the Gurudakshina in different ways but it was not mandatory to pay any fee.

* Education was to be imparted without monetary gains from students. Students however, paid the Gurudakshina in different forms (Dharma, Artha or Seva) but it was not mandatory to pay it in financial form only.

* Bhikshatana of a brahmachari was held in highest order for its moral perspectives, namely, the grhasthas were bound to support the persons in other ashramas and Annadana was held in highest importance, the social responsibility of the students was distributed in the society. The grhastas and brahmacharis from different varnas (poor or rich) learnt humility, the greatest moral value.  Brahmacharis learnt time management and bhiksha instilled in the young minds that all are equal in a guru's ashrama whether the student came from a rich or a poor family background.

* Bhikshatana of a brahmachari was held in highest order for its moral perspectives, namely, the grhasthas were bound to support the persons in other ashramas and Annadana was held in highest importance, the social responsibility of the students was distributed in the society. The grhastas and brahmacharis from different varnas (poor or rich) learnt humility, the greatest moral value.  Brahmacharis learnt time management and bhiksha instilled in the young minds that all are equal in a guru's ashrama whether the student came from a rich or a poor family background.

=== Education involves active student cooperation ===

=== Education involves active student cooperation ===

Ancient seers held that the process of gaining knowledge was an active one, with the student expressing his urge in acquiring more knowledge and the Guru finding great pleasure in teaching the pupil. Voluntary cooperation in the form of willingness to learn, was a highly desired student quality which yielded great results. Students who were insincere, showing relaxed behaviour with indifference towards learning were not encouraged. Manusmrti 2.113 and 114, 191, considered it to be a meaningless action similar to sowing seeds in a barren land, in the case of education of insincere students.<blockquote>धर्मार्थौ यत्र न स्यातां शुश्रूषा वापि तद्विधा । तत्र विद्या न वप्तव्या शुभं बीजं इवोषरे । । २.११२ । ।</blockquote><blockquote>विद्ययैव समं कामं मर्तव्यं ब्रह्मवादिना । आपद्यपि हि घोरायां न त्वेनां इरिणे वपेत् । । २.११३ । । </blockquote><blockquote>विद्या ब्राह्मणं एत्याह शेवधिस्तेऽस्मि रक्ष माम् । असूयकाय मां मादास्तथा स्यां वीर्यवत्तमा । । २.११४ । । (Manu. Smrt. 2.112 - 114)<ref name=":3" /></blockquote>Summary :  

Ancient seers held that the process of gaining knowledge was an active one, with the student expressing his urge in acquiring more knowledge and the Guru finding great pleasure in teaching the pupil. Voluntary cooperation in the form of willingness to learn, was a highly desired student quality which yielded great results. Students who were insincere, showing relaxed behaviour with indifference towards learning were not encouraged. Manusmrti 2.113 and 114, 191, considered it to be a meaningless action similar to sowing seeds in a barren land, in the case of education of insincere students.<blockquote>धर्मार्थौ यत्र न स्यातां शुश्रूषा वापि तद्विधा । तत्र विद्या न वप्तव्या शुभं बीजं इवोषरे । । २.११२ । ।</blockquote><blockquote>विद्ययैव समं कामं मर्तव्यं ब्रह्मवादिना । आपद्यपि हि घोरायां न त्वेनां इरिणे वपेत् । । २.११३ । । </blockquote><blockquote>विद्या ब्राह्मणं एत्याह शेवधिस्तेऽस्मि रक्ष माम् । असूयकाय मां मादास्तथा स्यां वीर्यवत्तमा । । २.११४ । । (Manu. Smrt. 2.112 - 114)<ref name=":3" /></blockquote>Summary : Where there is no dharma, artha (monetary return) or seva (शुश्रूषा) in return for teaching a student, then such a person should not be imparted any education. It would be similar to sowing good seeds in a barren land, in such a case. 

=== Importance of habits, routine, imitation and association ===

=== Importance of habits, routine, imitation and association ===