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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 have vidya or education.  

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.  

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, purifying and preparing him for the attainment of Moksha by practice of Para Vidya. Bhagavata Purana (7.11.8-12)

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

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.

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.

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>

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.

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 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.<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 Page 48])</ref>

'''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 Page 48])</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) 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>Upadhyaya is one who imparts the knowledge of Vedas and Vedangas as a profession (वृत्त्यर्थम् for a living) to the student.<ref name=":6" />

===गुरुः ॥ Guru===

===गुरुः ॥ Guru===

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

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