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Vidya (Samskrit : विद्या), a word, devoid of an English equivalent, and loosely translated as Learning or Education was regarded as the best agency for improving society at all times and hence focus was that it should be available to all those who are qualified to receive it. [[Upanayana (उपनयनम्)|Upanayana]] was the [[Samskaras (संस्काराः)|samskara]], that was usually performed, to mark the initiation of a child (of all varnas and both genders) into education.<ref name=":0" /> It was further declared in the Brhadaranyaka Upanishad that<blockquote>... विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस् तस्माद्विद्यां प्रशसन्ति ॥ यद्वै किञ्चानूक्तम् तस्य सर्वस्य ब्रह्मेत्येकता .... तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस् तस्मादेनमनुशासति । (Brha. Upan. 1.5.16 and 17)<ref>Brhdaranayaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref> ... vidyayā devaloko devaloko vai lokānā śreṣṭhas tasmādvidyāṁ praśasanti ॥ yadvai kiñcānūktam tasya sarvasya brahmetyekatā .... tasmāt putramanuśiṣṭaṁ lokyamāhus tasmādenamanuśāsati ।</blockquote>One can attain the devaloka through vidya alone; devaloka being the best of the (three) worlds. Hence vidya is to be praised. (Here vidya is taken to mean meditation or that knowledge of Self required for attaining the higher worlds). Whatever is studied is all unified in the word Brahman.... Therefore they speak of an educated son as being conducive to the world. Hence (a father) teaches his son (Page No 230 of Reference <ref name=":10">Swami Madhavananda. (1950 Third Edition) ''Brhadaranyaka Upanishad with the commentry of Shankaracharya. Mayavati'' : Advaita Ashrama</ref>).
  
Vidya (Samskrit : विद्या), a word, devoid of an English equivalent, and loosely translated as Learning or Education was regarded as the best agency for improving society at all times and hence focus was that it should be available to all those who are qualified to receive it. Upanayana was the samskara, that was usually performed, to mark the initiation of a child (of all varnas and both genders) into education. It was further declared in the Brhadaranyaka Upanishad that<blockquote>... विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस् तस्माद्विद्यां प्रशसन्ति यद्वै किञ्चानूक्तम् तस्य सर्वस्य ब्रह्मेत्येकता .... तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस् तस्मादेनमनुशासति । (Brha. Upan. 1.5.16 and 17)<ref>Brhdaranayaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref></blockquote><blockquote>... vidyayā devaloko devaloko vai lokānā śreṣṭhas tasmādvidyāṁ praśasanti ॥ yadvai kiñcānūktam tasya sarvasya brahmetyekatā .... tasmāt putramanuśiṣṭaṁ lokyamāhus tasmādenamanuśāsati ।</blockquote>One can attain the devaloka through vidya alone; devaloka being the best of the (three) worlds. Hence vidya is to be praised. (Here vidya is taken to mean meditation or that knowledge of Self required for attaining the higher worlds). Whatever is studied is all unified in the word Brahman.... Therefore they speak of an educated son as being conducive to the world. Hence (a father) teaches his son (Page No 230 of Reference <ref>Swami Madhavananda. (1950 Third Edition) ''Brhadaranyaka Upanishad with the commentry of Shankaracharya. Mayavati'' : Advaita Ashrama</ref>).
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== परिचयः Introduction ==
 
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While the goal of education is attainment of knowledge of the Self, students were primarily taught the Vedas and associated [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|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 (मोक्षः)|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>
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==विद्यायाः भेदाः Classification of Vidya==
==परिचयः Introduction==
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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 ॥ dve vidye veditavye iti ha sma, yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥</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><blockquote>tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ, śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4-5)</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>
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>
 
  
 
Thus we have a broad classification of Vidya as
 
Thus we have a broad classification of Vidya as
# पराविद्या ॥ Para Vidya - higher knowledge for Self Realization
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# '''पराविद्या ॥ Para Vidya''' - higher knowledge for Self Realization
# अपराविद्या ॥ Apara Vidya - lower knowledge required for life
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# '''अपराविद्या ॥ Apara Vidya''' - lower knowledge required for life
The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]], [[Bhumavidya (भूमविद्या)|Bhumavidya]], [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]], each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate spiritual goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.<ref name=":8" />
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The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]], [[Bhumavidya (भूमविद्या)|Bhumavidya]], [[Panchagnividya (पञ्चाग्निविद्या)|Panchagnividya]], each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate adhyatmik goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.<ref name=":8" />
 
== व्युत्पत्तिः॥ Etymology ==
 
== व्युत्पत्तिः॥ Etymology ==
 
According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 Word विगानं])</ref>  
 
According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 Word विगानं])</ref>  
  
तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara.   
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तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara.  <blockquote>परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥ paramottamapuruṣārthasādhanībhūtā vidyā brahmajñānarūpā । iti nāgojībhaṭṭaḥ ॥</blockquote>Vidya is that form of Brahmajnana which is the instrument to achieve Paramottama Purushartha namely Moksha as per Nagoji Bhatta.
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By the word Vidya is implied the realization of the thing to be known.
  
परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥
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In this article we reflect upon the syllabus of ancient shikshana vidhana (education system) which consisted of imparting Apara Vidya of worldly knowledge. Vidya was said to be complete with the adhyayana of Chaturdasha Vidyas (and Astadasha Vidyas) dealt in our [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangmaya]] imparted by Gurus to students before putting them on the path of seeking Para Vidya.
  
Vidya is that form of Brahmajnana which is the instrument to achieve Paramottama Purushartha namely Moksha as per Nagoji Bhatta.  
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== विद्याप्रशंसा ॥ Vidya Prasamsha  ==
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Garuda Purana shloklas given in Shabdakalpadhruma<ref>Shabdakalpadhruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%82 See under विद्या])</ref> extols the greatness of vidya and the characteristics of a person who is educated. <blockquote>ये बालभावान्न पठन्ति विद्यां ये यौवनस्था अधना अदाराः । ते शोचनीया इह जीवलोके मनुष्यरूपेण मृगाश्चरन्ति ॥</blockquote>One who does not get educated during childhood, and who enters youth, without wealth and wife, they are to be understood as animals roaming in the form of a human being.  
  
By the word Vidya is implied the realization of the thing to be known.  
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This shloka explains the characterless nature of one who does not get educated in childhood.<blockquote>भोजने भोजनं चित्तं न कुर्य्याच्छास्त्रसेवकः । सुदूरमपि विद्यार्थे व्रजेत् गरुडवेगवान् ॥</blockquote>During meals one who is a student of shastras should not pay attention or focus his mind towards (the taste of) food. A vidyarthi should move at a fast pace, as Garuda, even to far off place.<blockquote>ये बालभावान्न पठन्ति विद्यां कामातुरा यौवननष्टचित्ताः । ते वृद्धकाले परिभूयमानाः सन्दह्यमानाः शिशिरे यथाब्जम् ॥</blockquote>One who does not study during childhood, he becomes slave to indulgence (in sensual activities) during youth. Such people during old age face denigration and inner suffering just like a lotus that gets dried up during winter.<blockquote>विद्या नाम सुरूपरूपमधिकं प्रच्छन्नमन्तर्द्धनं विद्या साधुजनप्रिया शुचिकरी विद्या गुरूणां गुरुः ।</blockquote>Vidya is most beautiful form of forms, a hidden wealth, liked by good people, and is the Guru of Gurus. <blockquote>विद्या बन्धुजनार्त्तिनाशनकरी विद्या परं देवता विद्या भोग्ययशःकुलोन्नतिकरी विद्याविहीनः पशुः ॥</blockquote>Through Vidya a person relieves the grief of his near and dear, Vidya is Paradevata (Supreme Deity), Vidya causes material comforts and fame thereby raises the eminence of the family/clan in the society.<blockquote>गृहे चाभ्यन्तरे द्रव्यं लग्नं चैव तु दृश्यते । अशेषं हरणीयञ्च विद्या न ह्रियते परैः ॥ Garuda Purana (Adhyayas 110 and 115)</blockquote>The wealth and money placed inside and outside (in the form of expensive things) the house are visible to everyone and can be stolen without trace but Vidya is that wealth which cannot be stolen by anyone.
  
In this article we reflect upon the syllabus of ancient shikshana vidhana (education system) which consisted of imparting Apara Vidya of worldly knowledge. Vidya was said to be complete with the adhyayana of Chaturdasha Vidyas (and Astadasha Vidyas) dealt in our [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangmaya]] imparted by Gurus to students before putting them on the path of seeking Para Vidya.
 
 
==विद्यास्थानानि ॥ Vidyasthanas==
 
==विद्यास्थानानि ॥ Vidyasthanas==
Chaturdasha vidyas (चतुर्दशविद्याः) are called the Vidyasthanas (विद्यास्थानानि)<ref>https://docs.wixstatic.com/ugd/843c92_f50e98e77cd64367905b97f1156025af.pdf</ref> as they give comprehensive knowledge of all the four Purusharthas namely, Dharma, Artha, Kama and Moksha, the first three pertaining to worldly knowledge. These include the  
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Chaturdasha vidyas (चतुर्दशविद्याः) are called the Vidyasthanas (विद्यास्थानानि)<ref>http://tiny.cc/9vplhz</ref> as they give comprehensive knowledge of all the four Purusharthas namely, Dharma, Artha, Kama and Moksha, the first three pertaining to worldly knowledge. These include the  
 
* Chaturvedas - [[The Four Vedas (चतुर्वेदाः)|The Four Vedas]] (Rigveda, Yajurveda, Samaveda and Atharvanaveda)
 
* Chaturvedas - [[The Four Vedas (चतुर्वेदाः)|The Four Vedas]] (Rigveda, Yajurveda, Samaveda and Atharvanaveda)
 
* Vedangas - The Six [[Shad Vedangas (षड्वेदाङ्गानि)|Vedangas]] (Shiksha, Kalpa, Vyakarana, Nirukta, Chandas and Jyotisha)
 
* Vedangas - The Six [[Shad Vedangas (षड्वेदाङ्गानि)|Vedangas]] (Shiksha, Kalpa, Vyakarana, Nirukta, Chandas and Jyotisha)
 
* Upangas - (Puranas, Nyaya shastra (and Vaiseshika), Mimamsa and Dharmashastra).<ref name=":02222">Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref>
 
* Upangas - (Puranas, Nyaya shastra (and Vaiseshika), Mimamsa and Dharmashastra).<ref name=":02222">Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref>
 
===चतुर्दशविद्याः ॥ Chaturdasha Vidyas===
 
===चतुर्दशविद्याः ॥ Chaturdasha Vidyas===
Agni Purana, one of the oldest Puranas, gives the following information about the constituents Para and Apara Vidyas.<blockquote>ऋग्यजुःसामाश्चर्वाख्या विद्या विष्णुर्जगज्जनिः । छन्दः शिक्षा व्याकरणं निधण्टुज्योतिराख्यकाः ।। ३८३.२ ।।</blockquote><blockquote>निरुक्तधर्मशास्त्रादि मीमांसान्यायविस्तराः । आयुर्वेदपुराणाख्या धनुर्गन्धर्वविस्तराः ।। ३८३.३ ।।</blockquote><blockquote>विद्या सैवार्थसास्त्राख्या वेदान्ताऽन्या हरिर्महान् । इत्येषा चापरा विद्या परविद्याऽक्षरं ।। ३८३.४ ।। (Agni. Pura. 383.2-4)<ref>Agni Purana ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%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%A9%E0%A5%AE%E0%A5%A9 Adhyaya 383] AgniPurana Mahatmyam)</ref></blockquote>According to Vachaspatya, '''Nandi Purana''' gives the 14 vidyasthanas as follows<blockquote>वेदादिषु चतुर्दशसु विद्यासु। ताश्च विद्याश्चतुर्दश प्रोक्ताः क्रमेण तु यथास्थिति। षडङ्गमिश्रितावेदा धर्म्मशास्त्रं पुराणकम्। मीमांमातर्कमपि च एता विद्याश्चतुर्दश | नन्दि पु०।<ref name=":22222">Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%95%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A5%82%E0%A4%B9 Chaturdashavidyas])</ref></blockquote><blockquote>vedādiṣu caturdaśasu vidyāsu। tāśca vidyāścaturdaśa proktāḥ krameṇa tu yathāsthiti। ṣaḍaṅgamiśritāvedā dharmmaśāstraṃ purāṇakam। mīmāṃmātarkamapi ca etā vidyāścaturdaśa| nandi pu।</blockquote>Meaning : Fourteen vidyas are given as - vedas with their 6 angas (अङ्ग-s), dharmashastra, purana, mimamsa (मीमांसा) with tarka (तर्कः).
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Agni Purana, one of the oldest Puranas, gives the following information about the constituents Para and Apara Vidyas.<blockquote>ऋग्यजुःसामाश्चर्वाख्या विद्या विष्णुर्जगज्जनिः । छन्दः शिक्षा व्याकरणं निधण्टुज्योतिराख्यकाः ।। ३८३.२ ।। r̥gyajuḥsāmāścarvākhyā vidyā viṣṇurjagajjaniḥ । chandaḥ śikṣā vyākaraṇaṁ nidhaṇṭujyotirākhyakāḥ ।। 383.2 ।।</blockquote><blockquote>निरुक्तधर्मशास्त्रादि मीमांसान्यायविस्तराः । आयुर्वेदपुराणाख्या धनुर्गन्धर्वविस्तराः ।। ३८३.३ ।। niruktadharmaśāstrādi mīmāṁsānyāyavistarāḥ । āyurvedapurāṇākhyā dhanurgandharvavistarāḥ ।। 383.3 ।।</blockquote><blockquote>विद्या सैवार्थसास्त्राख्या वेदान्ताऽन्या हरिर्महान् । इत्येषा चापरा विद्या परविद्याऽक्षरं ।। ३८३.४ ।। (Agni. Pura. 383.2-4)<ref>Agni Purana ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%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%A9%E0%A5%AE%E0%A5%A9 Adhyaya 383] AgniPurana Mahatmyam)</ref></blockquote><blockquote>vidyā saivārthasāstrākhyā vedāntā'nyā harirmahān । ityeṣā cāparā vidyā paravidyā'kṣaraṁ ।। 383.4 ।। (Agni. Pura. 383.2-4)</blockquote>According to Vachaspatya, '''Nandi Purana''' gives the 14 vidyasthanas as follows<blockquote>वेदादिषु चतुर्दशसु विद्यासु। ताश्च विद्याश्चतुर्दश प्रोक्ताः क्रमेण तु यथास्थिति। षडङ्गमिश्रितावेदा धर्म्मशास्त्रं पुराणकम्। मीमांमातर्कमपि च एता विद्याश्चतुर्दश | नन्दि पु०।<ref name=":22222">Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%95%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A5%82%E0%A4%B9 Chaturdashavidyas])</ref></blockquote><blockquote>vedādiṣu caturdaśasu vidyāsu। tāśca vidyāścaturdaśa proktāḥ krameṇa tu yathāsthiti। ṣaḍaṅgamiśritāvedā dharmmaśāstraṃ purāṇakam। mīmāṃmātarkamapi ca etā vidyāścaturdaśa| nandi pu।</blockquote>Meaning : Fourteen vidyas are given as - vedas with their 6 angas (अङ्ग-s), dharmashastra, purana, mimamsa (मीमांसा) with tarka (तर्कः).
  
 
According to '''Vachaspatya''',<blockquote>पुराणन्यायमीमांसाधर्म्मशास्त्राङ्गमिश्रिताः। वेदाः स्थानानि विद्यानां धर्म्मस्य च चतुर्दश” या० स्मृतौ विद्यास्थानत्वोक्तेस्तासां तथात्वम्।<ref name=":22222" /> (Yagn. Smrt. 1.3)</blockquote><blockquote>purāṇanyāyamīmāṃsādharmmaśāstrāṅgamiśritāḥ। vedāḥ sthānāni vidyānāṃ dharmmasya ca caturdaśa" yā. smṛtau vidyāsthānatvoktestāsāṃ tathātvam। (Yagn. Smri. 1.3)</blockquote>Summary: Purana, Nyaya, Mimamsa, Dharmashastras combined with vedangas, and vedas form the 14 vidyastanas as given in '''Yagnavalkya Smriti'''.
 
According to '''Vachaspatya''',<blockquote>पुराणन्यायमीमांसाधर्म्मशास्त्राङ्गमिश्रिताः। वेदाः स्थानानि विद्यानां धर्म्मस्य च चतुर्दश” या० स्मृतौ विद्यास्थानत्वोक्तेस्तासां तथात्वम्।<ref name=":22222" /> (Yagn. Smrt. 1.3)</blockquote><blockquote>purāṇanyāyamīmāṃsādharmmaśāstrāṅgamiśritāḥ। vedāḥ sthānāni vidyānāṃ dharmmasya ca caturdaśa" yā. smṛtau vidyāsthānatvoktestāsāṃ tathātvam। (Yagn. Smri. 1.3)</blockquote>Summary: Purana, Nyaya, Mimamsa, Dharmashastras combined with vedangas, and vedas form the 14 vidyastanas as given in '''Yagnavalkya Smriti'''.
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===अष्टादशविद्याः ॥ Ashtadasha Vidyas===
 
===अष्टादशविद्याः ॥ Ashtadasha Vidyas===
 
However, '''Vishnupurana'''<ref name=":12">Vishnupurana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%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%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Amsha 3 Adhyaya 6])</ref> enumerates the existence of 18 vidyasthanas by adding [[Ayurveda (आयुर्वेदः)]], [[Dhanurveda (धनुर्वेदः)]], [[Gandharvaveda (गान्धर्ववेदः)]] and [[Arthashastra (अर्थशास्त्रम्)]] (four Upavedas) to the previously explained 14 vidyasthanas as given in the following shlokas.<blockquote>अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः। पुराणं धर्मशास्त्रं च विद्या ह्येताश्चतुर्दश ॥ २८ ॥ (Vish. Pura. 3.6.28)</blockquote><blockquote>aṅgāni vedāścatvāro mīmāṃsā nyāyavistaraḥ। purāṇaṃ dharmaśāstraṃ ca vidyā hyetāścaturdaśa ॥ 28 ॥ (Vish. Pura. 3.6.28)</blockquote><blockquote>आयुर्वेदो धनुर्वेदो गान्धर्वश्चेत्यनुक्रमात् । अर्थशास्त्रं परं तस्मात् विद्या ह्यष्टादश स्मृताः ।। २९ ।। (Vish. Pura. 3.6.29)</blockquote><blockquote>āyurvedo dhanurvedo gāndharvaścetyanukramāt । arthaśāstraṃ paraṃ tasmāt vidyā hyaṣṭādaśa smṛtāḥ ।। 29 ।। (Vish. Pura. 3.6.29)</blockquote>'''Bhavishya Purana (Brahma Parva 1.2.6)'''<ref>Bhavishya Purana (Brahma Parva 1 [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%AF%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%A4%B0%E0%A5%8D%E0%A4%B5_%E0%A5%A7_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%A6%E0%A5%A8 Adhyaya 2])</ref> also describes the 14 Vidyas and 18 vidyas as given above.  
 
However, '''Vishnupurana'''<ref name=":12">Vishnupurana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%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%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Amsha 3 Adhyaya 6])</ref> enumerates the existence of 18 vidyasthanas by adding [[Ayurveda (आयुर्वेदः)]], [[Dhanurveda (धनुर्वेदः)]], [[Gandharvaveda (गान्धर्ववेदः)]] and [[Arthashastra (अर्थशास्त्रम्)]] (four Upavedas) to the previously explained 14 vidyasthanas as given in the following shlokas.<blockquote>अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः। पुराणं धर्मशास्त्रं च विद्या ह्येताश्चतुर्दश ॥ २८ ॥ (Vish. Pura. 3.6.28)</blockquote><blockquote>aṅgāni vedāścatvāro mīmāṃsā nyāyavistaraḥ। purāṇaṃ dharmaśāstraṃ ca vidyā hyetāścaturdaśa ॥ 28 ॥ (Vish. Pura. 3.6.28)</blockquote><blockquote>आयुर्वेदो धनुर्वेदो गान्धर्वश्चेत्यनुक्रमात् । अर्थशास्त्रं परं तस्मात् विद्या ह्यष्टादश स्मृताः ।। २९ ।। (Vish. Pura. 3.6.29)</blockquote><blockquote>āyurvedo dhanurvedo gāndharvaścetyanukramāt । arthaśāstraṃ paraṃ tasmāt vidyā hyaṣṭādaśa smṛtāḥ ।। 29 ।। (Vish. Pura. 3.6.29)</blockquote>'''Bhavishya Purana (Brahma Parva 1.2.6)'''<ref>Bhavishya Purana (Brahma Parva 1 [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%AF%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%A4%B0%E0%A5%8D%E0%A4%B5_%E0%A5%A7_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%A6%E0%A5%A8 Adhyaya 2])</ref> also describes the 14 Vidyas and 18 vidyas as given above.  
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==विद्यायाः प्रयोजनम् ॥ Goals of Vidya==
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Manusmrti (6.92) defines ten lakshanas of Dharma, the eighth 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. Vidya is that which
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* interests and orients one towards Dharma and Sadachara (appropriate code of behaviour)
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* dispels the enmity and animosity by connecting with the underlying all pervading universal life force
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* helps one to discover the unity among the diversity of beings (including mankind)
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* leads one on the path of infinite bliss
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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.
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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 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.
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== Aspects of Educational System ==
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In this section we deal with the various aspects of the ancient educational system, who constituted the chief roles, what were the samskaras involved and what was the method of education in this system.
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=== Preceptors of Vidya ===
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The central figure around which the ancient society rested on was the [[Acharya (आचार्यः)]], and the [[Guru (गुरुः)]] called variously as preceptor, a teacher, lecturer, professor or instructor in the present days.
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[[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] 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 [[Gurukula (गुरुकुलम्)|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> upādhyāyāndaśācārya ācāryāṇāṁ śataṁ pitā । sahasraṁ tu pitr̥̄nmātā gauraveṇātiricyate । । 2.145 । । (Manu. Smrt. 2.145)</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 the father.
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=== Receptors of Vidya ===
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The next important aspect about education pertains to the receptors of vidya, a vidyarthi or student, who are the bearers of future. In general, anyone who wants to know (about some topic) is a seeker or learner by nature. A child or a student is a learner as he wants to know about things to get into and fit into the society. An ordinary person is a seeker or learner to get rid of the bad and know the good things about life. A sanyasi or renuciate is also a learner and his purpose is entirely different. He is a learner in quest for that knowledge which sets him free from the bondage of the world. 
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The recipient of education from a Guru or Acharya is called a shishya (शिष्यः), an antevasi, a chatra etc. The following words explain about the various recipients of education and their stages in life. 
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==== छात्रः ॥ Chatra ====
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A student in general is a chatra (male) or chatraa (female). 
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==== शिष्यः ॥ Shishya ====
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A disciple who learns either any particular discipline of knowledge or knowledge streams in general through a Guru in a traditional way by living and serving him.
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==== उपदेश्यः ॥ Upadeshya ====
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One who is a student after initiation to whom knowledge can be imparted by a Guru.
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==== अन्तेवासी ॥ Antevasi ====
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Vachaspatyam defines Antevasi as अन्ते निकटे विद्याग्रहणाय वसति। ante nikaṭe vidyāgrahaṇāya vasati। <ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%B2%E0%A5%87%E0%A4%AA See अन्तेवासिन्]) </ref> one who resides at near the Guru in his hermitage for learning Vidya. Anteshad (अन्तेषदः) is a synonym of Antevasi. 
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According to Amarakosha a Shishya (शिष्यः) and Chatra (छात्रः) are synonyms for Antevasi (छात्रान्तेवासिशिष्यान्तेषद एकार्थता इमे इति जटाधरः॥ as per Jatadhara).<ref name=":9">Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%AF%E0%A4%BE See Shishya (शिष्यः)])</ref>
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While the above terms refer to a current student, a graduated student is called a snataka.
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==== स्नातकः ॥ Snataka ====
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Vachaspatyam refers to snataka as follows
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: वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे तच्च व्रतं मिता। vedādhyayanānantaraṁ gārhasthyāya kr̥tasamāvarttanāṁṅgasnāne gr̥hasthabhede tacca vrataṁ mitā। <ref>Vachaspatyam ( [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%95 See Snataka (स्नातक)])</ref>
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[[Snataka (स्नातकः)|Snataka]] refers to one who, after having completed the study of Vedas, for entering the Grhasthashrama, has performed the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya.
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By the end of his studies a [[Snataka Gunas (स्नातकगुणाः)|snataka develops important qualities]] and is bound by the [[Snataka Dharma (स्नातकधर्मः)|snataka dharma]] which includes a certain set of rules and responsibilities for a student who has undergone samavartana.
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Studentship is the main activity of a young child initiated into the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]] marked by the [[Upanayana (उपनयनम्)|Upanayana]] samskara. It is the first ashrama of the four ashramas which a person goes through in his life and he is called a Brahmachari.   
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A child was required to have certain qualities to become a good student. Ancient seers emphasized on the importance of habits, routine, imitation and association to secure ready cooperation of the shishya towards education. At a young impressionable age a child can be moulded to develop the required [[Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)|vidyarthi's qualities (विद्यातुराणां लक्षणानि)]] and such habits constitute a second nature in adulthood. 
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=== Samskaras related to Vidya ===
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[[Samskaras (संस्काराः)|Samskaras]] related to education are those activities prescribed by the vaidika and dharmika texts to prepare a young mind to receive the vast knowledge and perform the required vaidika rites.
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==== अक्षराभ्यासः ॥ Aksharabhyasa or Vidyarambha ====
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Also called as Aksharavishkarana (अक्षराविष्करणम्), [[Vidyarambha (विद्यारम्भः)]] was performed at the commencement of the primary education. Fifth year was prescribed but if postponed it had to be performed before upanayana samskara. Though not mentioned in the Grhya sutras under the Shodasa samskaras, this ritual is mentioned in the recent [[Dharmashastras (धर्मशास्त्राणि)|dharmashastras]] according to some scholars but not attached with importance as the Upanayana.<ref name=":0" /> [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]] and Dharmasutras have laid down rituals for occasions like [[Annaprashana (अन्नप्राशनम्)|Annaprashana]] (first instance of food given to child) and grihya-[[Nishkramana Samskara (निष्क्रमणम्)|nishkramana]] (first outing of the child) but failed to mention the commencement of education prior to Upanayana samskara. It may be attributed to the reason that writing of alphabet was not prevalent as commencement of vedic education involved memorization of mantras as against writing.
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The activity of Aksharabhyasa is fairly simple, requiring the young boy or girl to worship Sarasvati Devi, the devata for learning, Vinayaka, devata for removing obstacles and the deities of the family. The father or purohit makes the child write the name of deity (usually Shiva for auspiciousness) on rice with his finger (golden or silver pen in some instances). Suitable danas are made to the purohit and the Brahmanas invited for the ceremony which marks the end of the ceremony.
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==== उपनयनम् ॥ Upanayana ====
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One of the important [[Samskaras (संस्काराः)|Samskaras]], [[Upanayana (उपनयनम्)|Upanayana]] signifies the transition of a child to a student. It literally means taking the student to a teacher in order to hand him over to the latter for his education. This samskara was performed at the time a student commenced his vaidika vidya under the guidance of an Acharya with whom he is to live until his education is complete. The first guru of a child is the mother followed by the father who teaches him worldly knowledge until a long time. Usually for higher knowledge children were sent to learn from a scholarly person. Smritis give a detailed set of rules about the different aspects of Upanayana for different varnas. Gradually as vedic studies fell into the background, Upanayana samskara has gone out of vogue among the Kshatriya and Vaishya communities and remained only for the Brahmanas.
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This samskara has quite a few aspects associated with it such as the age at which it is performed, the auspicious day, the kaupina, girdle or mekhala, the deer skin, the staff, the [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]], the Savitri mantras to be recited, [[Samidadhana (समिदाधानम्)|samidadhana]] (the process of offering samidh into the fire) [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]] each having special significance. The ceremonial bhiksha (begging alms) was a practice that commenced on the day of the Upanayana. The rites are performed for three days during which time the student is said to remain in an embryonic condition, on the fourth day he is said to have taken his adhyatmik birth, and so is called a Dvija henceforth. Medhajanana ritual performed by the preceptor marks the termination of the 3 day long ceremony.
  
== Vidyas in Vedanta ==
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==== समावर्तनम् ॥ Samavartana ====
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[[Samavartana (समावर्तनम्)|Samavartana]], which means "returning" was performed at the end of the Brahmacharya period to mark the termination of the educational course when the student returns to his house from the teacher's home. 
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==== उपाकर्म ॥ Upakarma ====
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The annual session of education in ancient times began soon after the commencement of the rainy season when the sowing operations were over and crops had began to sprout. By the full moon of month of Sravana (August) the sowing activity would be over and the ritual of Chhandasam [[Upakarma (उपाकर्म)|Upakarma]] (छान्दसाम् उपाकर्म), i.e., gathering the vedic knowledge, was performed on that day. This commencement ritual was mostly for the students and teachers in earlier times. However in the present day, it is being followed by all dvija brahmacharis and grhasthas (who have undergone Upanayana samskara, married or unmarried).<ref name=":0" />
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=== विद्याभ्यासे विषयाः ॥ Subjects of Study ===
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The history of ancient Indian education spans several millennia and thus we find considerable changes in the curricula in the course of centuries. When the outlook on life changes or when new branches of knowledge are developed, schools and colleges scramble to incorporate those changes.
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==== वैदिकविद्या विषयः ॥ Subject Matter of Vaidika Vidya ====
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During the vedic era naturally study of vedas formed the main topic of study. Stress was given on pronunciation and intonation of mantras, which required the student to hear and repeat what was said. Learning principles of chandas were encouraged so as to develop the powers of uttering the mantras. Those who took up priestly activities (paurohitya) had to study and commit to memory details of the various rituals and associated mantras. To prepare yajnavedis they had to learn rudimentary geometry at least. To find the appropriate muhuratas, planetary placement, seasons etc they had to learn Astronomy. Grammar was not given high importance, thus we find Vaidika Bhasha vyakarana was lot more flexible than the present day Laukika bhasha vyakarana.<ref name=":0" />
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In the later vedic period, with the Brahmana literature becoming extensive and explanatory in nature, new subjects started developing. Vedic language and mantras were being differentiated and to preserve the pristine form of the mantras, scholars insisted that vedic mantras should be committed to memory in their precise traditional intonation and accents. Students were not at liberty to change a difficult archaic word for a simpler newer word. Education which mainly included the study of vedas gradually expanded to include the explanatory sciences also.
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==== अपराविद्या विषयः ॥ Subject Matter of Apara Vidya ====
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Chaturdasha Vidyastanas which included the Vedas and their Vedangas were the chief subjects after the Vedic period for a long time. Vidya (knowledge), pertaining to a single knowledge system (Brahmavidya etc) of the olden days gradually got absorbed into Vedanta system, a broader heading covering all such specialized topics. Gradually as studying vedas required more understanding, the study of Shad Vedangas became important. It is to be noted that the subjects explaining the Vedas themselves gained more significance and subsequently were studied independent of the Vedas themselves. Some of the Vedangas such as Shiksha, [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana]], [[Vedanga Jyotisha (वेदाङ्गज्योतिषम्)|Jyotisha]], became highly specialized by themselves and needed years of study excluding the Vedic studies.
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Vidya (education) then came to represent concept based knowledge systems of Shastras of all kinds in the more recent millenia. The [[Shad Vedangas (षड्वेदाङ्गानि)|Shad Vedangas]], [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] and [[Upavedas (उपवेदाः)|Upavedas]] gave rise to many subjects such as Ganita (Mathematics), Nyaya (Judicial system) and Nyaya (Logic). [[Ayurveda (आयुर्वेदः)|Ayurveda]] ramified into specializations such as Shastrachikitsa (Surgery) and Kayachikitsa (General Medicine), [[Rasayana shastra (रसायनशास्त्रम्)]] dealt with chemistry, Bhoutika shastra included physics. The knowledge of alloys, metallurgy, geology, botany sciences, warfare, architecture, large scale constructions, all such topics developed over a period of time into professional subjects.
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==== वेदान्तविद्या विषयः ॥ Subject Matter of Vedanta Vidya ====
 
A considerable portion of the major Upanishads is devoted to the Upasanas or meditative exercises which are called Vidyas. A good number of these Vidyas in the sense of in-depth higher level of learning are discussed in all the 12 Mukhya Upanishads (three of them more important Upanishads namely, Chandogya, Brhdaranyaka and Taittriya Upanishads) and in the Vedanta Sutras or Brahmasutras. The Upanishads mention them in different places while in the Vedanta Sutras, Adhyaya 3, Pada 3 takes them up together and discusses them. Practice of these Vidyas have been seen in relation to yajnas and some of them yield Kamyaphala (fruits of yajna) as have been given in Sutra 3.3.60. Hence some of these Vidyas are also called Kamya Vidyas. Shri Adi Shankaracharya in his bhasyas interprets these Vidyas as practical exercises of meditation. Also called as Brahmavidya, 32 such Vidyas have been given.<ref>Aiyar, Narayanaswami K., (1919 First Edition) ''The Thirty-two Vidyas. Madras:'' The Adyar Library and Research Center</ref>
 
A considerable portion of the major Upanishads is devoted to the Upasanas or meditative exercises which are called Vidyas. A good number of these Vidyas in the sense of in-depth higher level of learning are discussed in all the 12 Mukhya Upanishads (three of them more important Upanishads namely, Chandogya, Brhdaranyaka and Taittriya Upanishads) and in the Vedanta Sutras or Brahmasutras. The Upanishads mention them in different places while in the Vedanta Sutras, Adhyaya 3, Pada 3 takes them up together and discusses them. Practice of these Vidyas have been seen in relation to yajnas and some of them yield Kamyaphala (fruits of yajna) as have been given in Sutra 3.3.60. Hence some of these Vidyas are also called Kamya Vidyas. Shri Adi Shankaracharya in his bhasyas interprets these Vidyas as practical exercises of meditation. Also called as Brahmavidya, 32 such Vidyas have been given.<ref>Aiyar, Narayanaswami K., (1919 First Edition) ''The Thirty-two Vidyas. Madras:'' The Adyar Library and Research Center</ref>
  
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* [[Sad Vidya (सद्विद्या)]]
 
* [[Sad Vidya (सद्विद्या)]]
 
* [[Anandamaya Vidya (आनन्दमयविद्या)]]
 
* [[Anandamaya Vidya (आनन्दमयविद्या)]]
* [[Paramajyoti Vidya ()]]
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* [[Paramajyoti Vidya ]]
 
* [[Sandilya Vidya]]
 
* [[Sandilya Vidya]]
 
* [[Paryanka Vidya]]
 
* [[Paryanka Vidya]]
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* [[Ushasti Kahola Vidya]]
 
* [[Ushasti Kahola Vidya]]
 
* [[Antaradityavidya or Adityavidya (आदित्यविद्या)]]
 
* [[Antaradityavidya or Adityavidya (आदित्यविद्या)]]
* [[Upakosala Vidya]]
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* [[Upakosala Vidya (उपकोसलविद्या)]]
 
* [[Madhuvidya (मधुविद्या)]]
 
* [[Madhuvidya (मधुविद्या)]]
* [[BalakiVidya ()]]
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* [[BalakiVidya]]
 
* [[Akash Vidya (अक्षिविद्या)]]
 
* [[Akash Vidya (अक्षिविद्या)]]
 
* [[Pranavidya (प्राणविद्या)]]
 
* [[Pranavidya (प्राणविद्या)]]
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* [[Akshi Vidya]]
 
* [[Akshi Vidya]]
 
* [[Bhrugu Varuni Vidya]]
 
* [[Bhrugu Varuni Vidya]]
* [[Srimannyasa Vidya]]
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* [[Srimannyasa Vidya]]}}
}}
 
 
Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.
 
Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.
  
== विद्याविषयाः ॥ Subject Matter of Vidya ==
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==== Subject of study for people of different Varnas ====
Chaturdasha Vidyastanas which included the Vedas and their Vedangas were  the chief subjects during the earliest times. Vidya (knowledge), pertaining to a single knowledge system (Brahmavidya etc) of the olden days gradually got absorbed into Vedanta system, a broader heading covering all such specialized topics. Gradually as studying vedas required more  understanding, the study of Shad Vedangas became important. It is to be noted that the subjects explaining the Vedas themselves gained more significance and subsequently were studied independent of the Vedas themselves. Some of the Vedangas such as Shiksha, Vyakarana, Jyotisha, became highly specialized by themselves and needed years of study excluding the Vedic studies.
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It is clear from the above discussion that Vedic study was one of the important subjects for the Dvijas (Brahmanas, Kshatriyas and Vaishyas). Manu (10.1) lays down this point in the very beginning of the tenth adhyaya as follows.<blockquote>अधीयीरंस्त्रयो वर्णाः स्वकर्मस्था द्विजातयः । प्रब्रूयाद्ब्राह्मणस्त्वेषां नेतराविति निश्चयः । । १०.१ । । (Manu. Smrt. 10.1)<ref>Manusmriti ([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%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10])</ref></blockquote>Brahamanas were engaged in matters of governance, as Purohitas on whom the rulers relied on for advice. Gautama (11.12-13) and Apastamba (Dharmasutra 2.5.10.16) specify that the purohita was to be a learned man of good birth, endowed with polished speech, a fine form, middle age and high character and be well versed in dharma and artha.<ref name=":2">Kane, P. V. (1941) ''History of Dharmashastras, Volume 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Pages 363 - 367)</ref>
 
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According to Gautama (11.3 and 19) a raja should be well-grounded in the three Vedas and in Anvikshiki (metaphysics); additionally he has to rely for carrying out his duties on the Veda, Vedangas, Upavedas, Puranas and Dharmashastras. Manu (7.43) and Yajnavalkya (1.311) say that he should be proficient in the three Vedas, in metaphysics, in dandaniti (the art of government and statecraft), and in Varta (economic life and production of wealth). <blockquote>त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम् । आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः । । (Manu. Smrt. 7.43)</blockquote>In later times very few kshatriyas went to the Gurukulas for education, a good example is of the Mahabharata where the Kaurava and Pandava princes hardly went to a Guru's home, but Acharyas were engaged to teach them, (Dronacharya was engaged by Bhishma) and they learnt military skills.<ref name=":2" />
Vidya (education) then came to represent concept based knowledge systems of Shastras of all kinds in the more recent millenia. The [[Shad Vedangas (षड्वेदाङ्गानि)|Shad Vedangas]], [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] and [[Upavedas (उपवेदाः)|Upavedas]] gave rise to many subjects such as Ganita (Mathematics), Nyaya (Judicial system) and Nyaya (Logic). Ayurveda ramified into specializations such as Shastrachikitsa (Surgery) and Kayachikitsa (General Medicine), Rasayana shastra dealt with chemistry, Bhoutika shastra included physics. The knowledge of alloys, metallurgy, geology, botany sciences, warfare, architecture, large scale constructions, all such topics developed over a period of time into professional subjects.
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Kautilya in his Arthashastra after stating several views gives his own opinion that the Vidyas for a prince are four as mentioned above (Manu 7.43) that after the [[Chaulam (चौलम्)|Chaula]] samskara is performed the prince should learn the alphabet and arithmetic and when Upanayana is performed he should learn the four Vidyas till he is 16 years old and may then marry. He should in the first part of the day have instruction in elephant riding and horse riding, riding in chariots, and instruction in weilding arms; in the later part of the day he should devote time to hear puranas, dharmashastras, and arthashastra (politics).<ref name=":2" />
 
 
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 Education==
 
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 section we discuss the qualities of the Guru and shishya who are the primary persons of the Gurukula system. 
 
==Associated Terminology==
 
Sanatana Dharma has held a high regard for the preceptors, 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. 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.
 
 
 
=== Preceptors of Education ===
 
 
 
====आचार्यः ॥ Acharya====
 
An Acharya is one who follows what he preaches. A brief compilation of various definitions of Acharya from different texts are given below.
 
 
 
Taittriya Upanishad <blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति - सत्यं वद , धर्मं चर ... (Tait. Upan. Shiks. 11.1)</blockquote>Having taught the Vedas to the student, the preceptor Acharya imparts the Samavartana or end of education instructions to disciples (Antevasin). It is implied that a disciple who has studied the Veda, should not leave his Acharya's house without inquiring into the scriptural duties. (Page 265-266 of Reference <ref>Swami Gambhirananda (1957) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha, and Taittriya)'' ''with the Commentary of Sankaracharya.'' Calcutta: Advaita Ashrama</ref>).
 
 
 
'''Vayu Purana and Brahmanda Purana'''<blockquote>वृद्धा ह्यलोलुपाश्चैव आत्मवन्तो ह्यदम्भकाः। सम्यग्विनीता ऋजवस्तानाचार्यान् प्रचक्षते ।। ५९.२९ ।। </blockquote><blockquote>आचिनोति च शास्त्रार्थम् आचारे स्थापयत्यपि । स्वयमाचरते यस्मात् आचार्यस्तेन चोच्यते ॥  (Vayu. Pura. 59. 29-30)<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>The summary of the Vayu Purana and Brahmanda Purana (Brah. Pura. 1.2.32.31)<ref>Brahmanda Purana (Purvabhaga, Anushangapada, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%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%AD%E0%A4%BE%E0%A4%97%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9%E0%A5%A8 Adhyaya 32])</ref> slokas are as follows
 
 
 
They call these persons Acharyas - wise men devoid of greediness, who are self-possessed and devoid of arrogance, straight-forward and who are educated and self disciplined.<ref name=":5">Tagare, G. V. (1987 First Edition) The Vayu Purana, Part 1. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/VayuPuranaG.V.TagarePart1/page/n482 Page 421])</ref><ref name=":4">Tagare, G. V. (1958 First Edition) The Brahmanda Purana, Part 1. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/BrahmandaPuranaG.V.TagarePart1/page/n317 Page 316 and 317])</ref>
 
 
 
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)</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>
 
====उपाध्यायः ॥ Upadhyaya====
 
Manu defines Upadhyaya as follows<blockquote>एकदेशं तु वेदस्य वेदाङ्गान्यपि वा पुनः योऽध्यापयति वृत्त्यर्थमुपाध्यायः स उच्यते ॥ २.१४१ (Manu. Smrti 2.141)</blockquote>Upadhyaya is one who imparts the knowledge of Vedas and Vedangas as a profession (वृत्त्यर्थम्) to the student.<ref name=":6" />
 
====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])
 
 
 
=== Receptors of Education ===
 
The recipient of education from a Guru or Acharya is called a shishya, an antevasi etc. 
 
 
 
Brahmachari
 
 
 
==== अन्तेवासिन् ॥ Antevasin ====
 
Vachaspatyam defines Antevasin as अन्ते निकटे विद्याग्रहणाय वसति।<ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%B2%E0%A5%87%E0%A4%AA See अन्तेवासिन्]) </ref> one who
 
 
 
Snataka
 
 
 
=== Samskaras associated with Education ===
 
Upanayana
 
 
 
Samavartana
 
 
 
Aksharabhyasa
 
 
 
Vidyarambha
 
 
 
=== Terms related to Study ===
 
Svadhyaya
 
 
 
Adhyayana
 
==Principles of Education==
 
===Education is for all===
 
Social efficiency being one of the aims of education, it was naturally insisted that all sections of the society were qualified to receive it and thus have access to it. Since it was the best agency to improve the society it was regarded necessary for all people and not a privilege to those lucky few who had money and leisure to devote to its acquisition. Upanayana samskara, which marked the beginning of religious and literary education was made mandatory to male children (and was so  for female children in vedic times). The stories of [[Education of Vedic Women -Brahmavadinis|Brahmavadinis]] such as Gargi, Lopamudra etc clearly depict that women were engaged in vedic studies since ages. The Dvija varnas (the first three varnas) thus received at least the rudimentary of literary and religious education. Brhadaranyaka Upanishad (1.5.7) further declared that a man can discharge his debts to pitrs (ancestors) not by merely procreating but by providing for their education also. To enforce this goal several steps and measures were built in the education system.
 
*Adequate supply of teachers was ensured by having an injunction where Brahmanas were to take up teaching as a duty irrespective of the consideration whether they were monetarily supported or not.
 
  
*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.
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Dharmashastra works do not mention extensive details about education of a kshatriya or vaishya. However, many instances of adhyapana (teaching) by kshatriyas (Example, Pravahana Jaivali) and vaishyas are found in literature. Trade, agriculture and cattle rearing are the means of livelihood for Vaishyas. He should never think of giving up cattle rearing, should know the prices of jewels, corals and pearls, of metals, clothes, of perfumes and salt. He should know the ways of sowing seeds, qualities and defects of soils, measures and weights, different grades of qualities of goods, the profit and loss in trade, the rates of pay for subordinates, various alphabets and numbers, and the places where saleable articles are produced or manufactured. Education of a Shudra included learning several crafts, agriculture with the same rules applicable as vaishya apprentices. They could listen to the recitation of puranas and itihasas. Education of women in the Vedic times appeared to be much higher than in the medieval and modern times.<ref name=":2" />
*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.
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=== Terms Related to Study ===
===Education is a serious proposition===
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Vidya involves the study of the subject matter by the student. If the subject matter is Vedic study it is specifically called Svadhyaya (स्वाध्यायम्), while study of any subject in general is termed as Adhyayana. Reading is Pathana (पठनम्) and repeating a mantra is termed as Japa (जपम्). Japa particularly relates to mantras and does not apply to subject matter.
Though it was advocated that all people should receive the benefits of education, some checks were in place to avoid wastage of time on morally and intellectually unfit persons who were excluded from this benefit (Nirukta 2.4). Real scholarship was a serious path of great learning for the students. The path was designed to shape the moral, cultural and religious thinking of the student. Many early texts such as Vedas and [[Upanishads (उपनिषदः)|Upanishads]] (Taittriyopanishad mentions student characteristics in Shikshavalli) and the later ones such as Puranas, Mahabharata and more recent Subhashitas emphasize the rigor that was required for a student to gain scholarly attributes.<ref name=":02">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref> The rich and the poor have both to submit to stern discipline in order to become learned. The testing procedures in earlier days were also quite rigorous and were mostly verbal.
 
===Studentship and Marriage are incompatible===
 
One of the primary dharmas of a brahmachari is to lead a celibate life in order to realise his educational ideals. Thus, the authorities who built our education system laid down that a student should observe celibacy in thought and deed during his educational life and can marry at the end of the course with the permission of his Guru. Taittriya Upanishad elaborately mentions about the [[Samavartana (समावर्तनम्)|Samavartana]] and [[Snataka (स्नातकः)|Snataka]] (a graduate who finished his studies) which are the rites of passage from [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|brahmacharya]] to [[Grhasthashrama (गृहस्थाश्रमः)|grhasthashrama]]. So marriage was considered an important samskara and transition point of ashramas. It may be observed that the reasons for being celibate during education include having single-minded focus on studies, having less responsibility (of fending for family), time management and self discipline for long and laborious studies and show complete dedication to perform sushruta to his Guru (which is very important for education).
 
  
Owing to several causes be it invasions by foreigners, gradual loss of traditional activities, changes in society structure all played a role in bringing about changes in the institution of marriage. One of the main deviations included the decrease in the marriageable age of girls which began to fall just before the advent of the Christian era and continued several centuries from then on. From 16 years of age, it came down to 14, then to 12 and even 11 or 10 in early centuries of the common era. The lowering of marriageable age of girls naturally brought down the marriageable age of the boys to about 18 and then to 16. Marriage thus was inevitably performed before the completion of education. Dr. Altekar arrives at the conclusion that from the beginning of the Christian era, more than 50% students used to marry before their education was completed.<ref name=":02" />
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==== स्वाध्यायम् ॥ Svadhyaya ====
===Education begins at young age===
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The students of ancient days had to recite the lessons already learned either to themselves or to senior pupils and this was called their Svadhyaya. This promoted their ability to retain and recollect the studied veda mantras.<ref name=":7">Ray, Brojasundar (1938) ''Aims and Ideals of Ancient Indian Culture.'' Calcutta: A. Roy and Co.</ref> One cannot but remember the [[Samavartana (समावर्तनम्)|Samavartana]] address to the outgoing students mentioned in Taittriyopanishad, Shikshavalli which emphasizes the importance of svadhyaya. <blockquote>सत्यं वद , धर्मं चर, स्वाध्यायान्मा प्रमदः ।... ... (Tait. Upan. Shiks. 11.1)<ref>Taittriya Upanishad [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4% (Shiksha Valli Anuvaka 11])</ref> Speak the truth, perform Dharma, make no mistake about the study of the Veda..</blockquote>In ancient times (and to a limited extent even today), different families studied a specific set of texts from the entire set of vedic literature. For example, a family belonging to the Deshastha Brahmana community in Maharashtra (India) could chant a specific group of 10 texts related to the Rigveda (the Rigveda Samhita, Aitareya Brahmaṇa, Aitareya Araṇyaka, Aitareya Upanishad, Ashvalayana Shrauta Sūtra, Ashvalayana Grhya Sutra, Panini’s Așhtadhyayi, Pingala’s Chandas sutras, Yaska’s Nirukta and Katyayana’s Sarvanukramani) during their lifelong study. This same set of texts were studied by the members of the family as their primary focus generation after generation and constituted their traditional vedic study or Svadhyaya. In this form of study the focus is on the recitation of the veda mantras and is not necessarily on their meaning.<ref name=":3">Sacred HIndu Scriptures and Languages - an Introduction by Vishal Agarwal ([https://docs.google.com/viewer?a=v&pid=forums&srcid=MTQyNTE0MTcxODQxNzMxMDM3MDQBMDcxOTk5MzkzMTE3Mjc4NjMzNjIBWGJGZ25zZjRCUUFKATAuMQEBdjI&authuser=0 Page 4])</ref>
Ancient rshis were clear and convinced that no good results would follow if education was begun late in life.<blockquote>नाति षोडशमुपनयीत प्रसृष्टवृषणो ह्येष वृषलीभूतो भवतीति। (Jaim. Grhy. Sutr. 1.12)<ref name=":1">Jaiminiya [https://sa.wikisource.org/wiki/%E0%A4%9C%E0%A5%88%E0%A4%AE%E0%A4%BF%E0%A4%A8%E0%A4%BF%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Grhyasutras]</ref></blockquote>A boy who begins his education at 16 years of age is not likely to bring any credit to his teachers.
 
  
During childhood, as proved by modern sciences also, mind is pliable, memory is keen and intellect is receptive; the foundational habits of a child can be moulded to form good habits which will remain with him for the rest of his life. [[Upanayana (उपनयनम्)|Upanayana]] samskara at the right age was laid down by in starting from Dharmasutra texts summarized for the present day in the Nibandhanas like Dharmasindhu etc.<blockquote>सप्तमे ब्राह्मणमुपनयीत पञ्चमे ब्रह्मवर्चसकामं नवमे त्वायुष्काममेकादशे क्षत्रियं द्वादशे वैश्यं... (Jaim. Grhy. Sutr. 1.12)<ref name=":1" /></blockquote>It was held that 5th year (for those aspiring for Brahmavarchas) and 8th year  (adding the one year of garbhasthiti) would be proper time for Upanayana in Brahmanas and in 9th year for those aspiring Ayush or longevity. 11th year is when Upanayana has to be conducted in Kshatriyas and 12th year for the Vaishyas.
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Taittriya Aranyakam lays down the adyayanavidhi of Svadhyaya which has been explained in Mahabhashyam (of Patanjali) as a vidhi that should be followed at all costs.<blockquote>नित्यो हि `स्वाध्यायोऽध्येतव्यः' इत्यध्ययनविधिः। यस्माद् ब्राह्मणेन निष्कारणो धर्मः षडङ्गो वेदोऽध्येयः, तदर्थश्च ज्ञातव्य: (तैत्तिरीय-आरण्यकम्, .१५)(Mahabhashyam 3.1.3)<ref>Mahabhashyam ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%B6%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D Paspashnikam])</ref> nityo hi `svādhyāyo'dhyetavyaḥ' ityadhyayanavidhiḥ। yasmād brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo'dhyeyaḥ, tadarthaśca jñātavya:’ (taittirīya-āraṇyakam, 2.15)(Mahabhashyam 3.1.3)</blockquote>A brahmana should without questioning the reason should learn the Dharmas, the Shadangas (vedangas) and the vedas and know their meaning. Svadhyaya is a nityakarma. The phala or result of studying svadhyaya is also given in the same anuvaka as follows <blockquote>स्वाध्यायमधीते सर्वाँल्लोकाञ्जयति सर्वाल्लोकाननृणोऽनुसंचरति तदेषाऽभ्युक्ता, इति । (Tait. Aran. 2.15)<ref>Taittriya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A Prapathaka 2 Anuvaka 15]) </ref> svādhyāyamadhīte sarvām̐llokāñjayati sarvāllokānanr̥ṇo'nusaṁcarati tadeṣā'bhyuktā, iti । (Tait. Aran. 2.15)</blockquote>One who studies svadhyaya will acquire (surpass) all the worlds, will be free of all rnas (debts such as pitru rna, matr rna etc) and can freely move across all lokas, this is clearly stated (as the phala).  
===Education should be thorough===
 
Education was rightly regarded as the knowledge source of illumination and was expected to enable its recipients to successfully meet and solve the difficulties and problems of life. Therefore education should be thorough and efficient, not limited to imparting general knowledge of a number of subjects, ideally it was to train experts to handle different branches of knowledge. Since printing was not known, committing the knowledge to memory was required and highly emphasized so that it stead throughout the life of the person. To ensure this, personal attention to each student and practical training was insisted to maintain a high degree of proficiency.<ref name=":0" />
 
===Education is a continuous process===
 
Once learnt in studentship education was either continued lifelong by a certain set of students of Vedas and many others progressed to learn other shastras and professional education. Thus we see that development of memory played a very important role and it was stipulated that every dvija graduate should recapitulate daily a portion of what he had learnt under the guidance of the Guru. At the time of Samavartana (end of studies or convocation) he is reminded not to neglect his duty of daily revision or [[Svadhyaya (स्वाध्यायः)]], as extolled in the famous Taittriya Upanishad Shikshavalli given below.<blockquote>स्वाध्यायान्मा प्रमदः। ... स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् । (Tait. Upan. 1.11.1)<ref name=":2">Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Shikshavalli Anuvaka 11])</ref></blockquote>During rainy season every graduated student was expected to devote extra time to his studies for more practical reasons that he cannot go out for his work when rains are heavy.<ref name=":02" />
 
===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">Manusmriti ([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>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.
 
====Student Punishment====
 
The popular saying "spare the rod and spoil the child" which is about punishment to children is the common social problem relevant to the present day education system also. Associated with this topic we have the following important questions
 
#what if entrusted student meets with indifference from the Guru?
 
#what are the allowed modes of remonstration for a teacher?
 
Ancient Bharatiya systems unfold various versions to deal with refractory students, and there is no unanimity about this concept.
 
  
Apastamba recommends that a teacher should try to improve refractory students by banishing them from his presence or by imposing a fast (Apas. 1.2.8.30).
+
==== अध्ययनम् ॥ Adhyayana ====
 +
It includes the study of texts in general to imbibe their teachings, and reflect upon their meaning. There may or may not be any chanting involved. The student may study them privately, or under the guidance of a Guru.<ref name=":3" />
  
Manu views gentle persuasion of a student is a good way but eventually mild physical punishment is permitted. (2.159-61)
+
==== पठनम् ॥ Pathana ====
 +
Pathana generally means to read and here the context is to recite aloud, to learn by repeating the mantras etc.  
  
Gautama supports Manu's views but adds the legal perspective that stern punishment by a teacher attracts legal prosecution.<ref name=":7">Pandey, Umesh Chandra (1966 First Edition) ''Gautama Dharma-Sutra With the Mitakshara Sanskrit Commentary of Haradatta''. Varanasi : Chowkhamba Sanskrit Series Office, ([https://archive.org/details/in.ernet.dli.2015.429882/page/n91 Page 27])</ref><blockquote>शिष्यशिष्टिरवधेन ॥  अशक्तौ रज्जुवेणुविदलाभ्यां तनुभ्याम् ॥ (Gaut. Dhar. Sutr. 1.2.48-49)</blockquote><blockquote>वधस्ताडनम् । अताडयता गुरुणा भर्त्सनादिभिः शिष्यः शास्यः॥ (Mita. Bhas. for Gaut. Dhar. Sutr. 1.2.48)</blockquote>Summary : A guru should discipline a shisya by such verbal criticism and remonstration without physical punishment. If a shishya cannot be brought under control by remonstration then using a thin bamboo stick or string he can be punished.<blockquote>अन्येन घ्नन् राज्ञा शास्यः ॥ (Gaut. Dhar. Sutr. 1.2.50)</blockquote><blockquote>हस्तादिना क्रोधवशेन ताडयन् राज्ञा शास्य आचार्यः । एवं शिष्यस्य गुरुकुले वास उक्तः ॥ (Mita. Bhas. for Gaut. Dhar. Sutr. 1.2.50)</blockquote>By other measures such as beating (with hands in anger) to discipline the shishsya attracts persecution of the Acharya by Raja (higher authority).<ref name=":7" />
+
Students were doing Pathana before manuscripts were accessible to one and all. After they came into usage, they were also scarce and available to, say, senior students having access to the library. [[Vedapatha Paddhati (वेदपाठपद्धतिः)|Vedapatha paddhati]] is the way the recitation of vedas is to be done by the student. There are as many as 8 different ways in which mantras are recited and memorized in olden days. This culture is gradually losing ground in the present days.
===विद्यातुराणां लक्षणानि ॥ Vidyarthi's Qualities===
 
Ancient seers emphasized on the importance of habits, routine, imitation and association to secure ready cooperation of the shishya towards education. At a young impressionable age a child can be molded to develop the required [[Vidyarthi's Qualities (विद्यातुराणां लक्षणानि)|vidyarthi's qualities (विद्यातुराणां लक्षणानि)]] and such habits constitute a second nature in adulthood.
 
====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.<ref name=":02" /> He we remember the following advise from Mahabharata about association with people of bad character<blockquote>बुद्धिश्च हीयते पुंसां नीचैः सह समागमात् । मध्यमैर्मध्यतां याति श्रेष्ठतां याति चोत्तमैः॥ (Maha. Vana. 1.30)</blockquote>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.<ref name=":02" />
 
  
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.
+
One can see that there were different methods of education employed which led to the preservation of a vast body of knowledge, the Vedas and shastras.
  
 
== References ==
 
== References ==
 
<references />
 
<references />
 
[[Category:Education Series]]
 
[[Category:Education Series]]

Latest revision as of 20:58, 18 July 2022

Vidya (Samskrit : विद्या), a word, devoid of an English equivalent, and loosely translated as Learning or Education was regarded as the best agency for improving society at all times and hence focus was that it should be available to all those who are qualified to receive it. Upanayana was the samskara, that was usually performed, to mark the initiation of a child (of all varnas and both genders) into education.[1] It was further declared in the Brhadaranyaka Upanishad that

... विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस् तस्माद्विद्यां प्रशसन्ति ॥ यद्वै किञ्चानूक्तम् तस्य सर्वस्य ब्रह्मेत्येकता .... तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस् तस्मादेनमनुशासति । (Brha. Upan. 1.5.16 and 17)[2] ... vidyayā devaloko devaloko vai lokānā śreṣṭhas tasmādvidyāṁ praśasanti ॥ yadvai kiñcānūktam tasya sarvasya brahmetyekatā .... tasmāt putramanuśiṣṭaṁ lokyamāhus tasmādenamanuśāsati ।

One can attain the devaloka through vidya alone; devaloka being the best of the (three) worlds. Hence vidya is to be praised. (Here vidya is taken to mean meditation or that knowledge of Self required for attaining the higher worlds). Whatever is studied is all unified in the word Brahman.... Therefore they speak of an educated son as being conducive to the world. Hence (a father) teaches his son (Page No 230 of Reference [3]).

परिचयः ॥ Introduction

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 - 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.[1]

विद्यायाः भेदाः ॥ Classification of Vidya

The Mundakopanishad refers to two levels of learning in Saunaka Angirasa Samvada, as given below

द्वे विद्ये वेदितव्ये इति ह स्म, यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥ dve vidye veditavye iti ha sma, yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥

तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः, शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4-5)[4]

tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ, śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4-5)

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.[5]

Thus we have a broad classification of Vidya as

  1. पराविद्या ॥ Para Vidya - higher knowledge for Self Realization
  2. अपराविद्या ॥ Apara Vidya - lower knowledge required for life

The word Vidya (विद्या), devoid of an English equivalent and loosely translated as Education, deals with that procedural knowledge essential for understanding the worldly social, philosophical and theological aspects of Sanatana Dharma. Ancient seers had holistic perspective as to why a student should be given the higher knowledge of Self in different forms such as Brahmavidya, Bhumavidya, Panchagnividya, each of which was one way to achieve the common goal of Moksha. It may appear that preceptors of the ancient ages have focused only on the ultimate adhyatmik goal of Atmavidya (attainment of the knowledge of the the Self) which is more a personal goal for the student. The knowledge of the Brahman is distinctively mentioned and it is called the higher knowledge since, even after the mastery of the assemblage of words, the realisation of the Self is not possible without other efforts consisting of approaching the teacher and so on, as well as detachment. Unlike the Agnihotra and other yajnas which require the performance of an action subsequent to the understanding of the text, through a combination of numerous accessories, the domain of higher knowledge does not require actions, nothing remains to be performed.[5]

व्युत्पत्तिः॥ Etymology

According to Shabdakalpadhruma, Vidya (विद्या) originates from the dhatu विदँ used in the meaning of Jnana (ज्ञाने).[6]

तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara.

परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥ paramottamapuruṣārthasādhanībhūtā vidyā brahmajñānarūpā । iti nāgojībhaṭṭaḥ ॥

Vidya is that form of Brahmajnana which is the instrument to achieve Paramottama Purushartha namely Moksha as per Nagoji Bhatta.

By the word Vidya is implied the realization of the thing to be known.

In this article we reflect upon the syllabus of ancient shikshana vidhana (education system) which consisted of imparting Apara Vidya of worldly knowledge. Vidya was said to be complete with the adhyayana of Chaturdasha Vidyas (and Astadasha Vidyas) dealt in our Vaidika Vangmaya imparted by Gurus to students before putting them on the path of seeking Para Vidya.

विद्याप्रशंसा ॥ Vidya Prasamsha

Garuda Purana shloklas given in Shabdakalpadhruma[7] extols the greatness of vidya and the characteristics of a person who is educated.

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

One who does not get educated during childhood, and who enters youth, without wealth and wife, they are to be understood as animals roaming in the form of a human being. This shloka explains the characterless nature of one who does not get educated in childhood.

भोजने भोजनं चित्तं न कुर्य्याच्छास्त्रसेवकः । सुदूरमपि विद्यार्थे व्रजेत् गरुडवेगवान् ॥

During meals one who is a student of shastras should not pay attention or focus his mind towards (the taste of) food. A vidyarthi should move at a fast pace, as Garuda, even to far off place.

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

One who does not study during childhood, he becomes slave to indulgence (in sensual activities) during youth. Such people during old age face denigration and inner suffering just like a lotus that gets dried up during winter.

विद्या नाम सुरूपरूपमधिकं प्रच्छन्नमन्तर्द्धनं विद्या साधुजनप्रिया शुचिकरी विद्या गुरूणां गुरुः ।

Vidya is most beautiful form of forms, a hidden wealth, liked by good people, and is the Guru of Gurus.

विद्या बन्धुजनार्त्तिनाशनकरी विद्या परं देवता विद्या भोग्ययशःकुलोन्नतिकरी विद्याविहीनः पशुः ॥

Through Vidya a person relieves the grief of his near and dear, Vidya is Paradevata (Supreme Deity), Vidya causes material comforts and fame thereby raises the eminence of the family/clan in the society.

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

The wealth and money placed inside and outside (in the form of expensive things) the house are visible to everyone and can be stolen without trace but Vidya is that wealth which cannot be stolen by anyone.

विद्यास्थानानि ॥ Vidyasthanas

Chaturdasha vidyas (चतुर्दशविद्याः) are called the Vidyasthanas (विद्यास्थानानि)[8] as they give comprehensive knowledge of all the four Purusharthas namely, Dharma, Artha, Kama and Moksha, the first three pertaining to worldly knowledge. These include the

  • Chaturvedas - The Four Vedas (Rigveda, Yajurveda, Samaveda and Atharvanaveda)
  • Vedangas - The Six Vedangas (Shiksha, Kalpa, Vyakarana, Nirukta, Chandas and Jyotisha)
  • Upangas - (Puranas, Nyaya shastra (and Vaiseshika), Mimamsa and Dharmashastra).[9]

चतुर्दशविद्याः ॥ Chaturdasha Vidyas

Agni Purana, one of the oldest Puranas, gives the following information about the constituents Para and Apara Vidyas.

ऋग्यजुःसामाश्चर्वाख्या विद्या विष्णुर्जगज्जनिः । छन्दः शिक्षा व्याकरणं निधण्टुज्योतिराख्यकाः ।। ३८३.२ ।। r̥gyajuḥsāmāścarvākhyā vidyā viṣṇurjagajjaniḥ । chandaḥ śikṣā vyākaraṇaṁ nidhaṇṭujyotirākhyakāḥ ।। 383.2 ।।

निरुक्तधर्मशास्त्रादि मीमांसान्यायविस्तराः । आयुर्वेदपुराणाख्या धनुर्गन्धर्वविस्तराः ।। ३८३.३ ।। niruktadharmaśāstrādi mīmāṁsānyāyavistarāḥ । āyurvedapurāṇākhyā dhanurgandharvavistarāḥ ।। 383.3 ।।

विद्या सैवार्थसास्त्राख्या वेदान्ताऽन्या हरिर्महान् । इत्येषा चापरा विद्या परविद्याऽक्षरं ।। ३८३.४ ।। (Agni. Pura. 383.2-4)[10]

vidyā saivārthasāstrākhyā vedāntā'nyā harirmahān । ityeṣā cāparā vidyā paravidyā'kṣaraṁ ।। 383.4 ।। (Agni. Pura. 383.2-4)

According to Vachaspatya, Nandi Purana gives the 14 vidyasthanas as follows

वेदादिषु चतुर्दशसु विद्यासु। ताश्च विद्याश्चतुर्दश प्रोक्ताः क्रमेण तु यथास्थिति। षडङ्गमिश्रितावेदा धर्म्मशास्त्रं पुराणकम्। मीमांमातर्कमपि च एता विद्याश्चतुर्दश | नन्दि पु०।[11]

vedādiṣu caturdaśasu vidyāsu। tāśca vidyāścaturdaśa proktāḥ krameṇa tu yathāsthiti। ṣaḍaṅgamiśritāvedā dharmmaśāstraṃ purāṇakam। mīmāṃmātarkamapi ca etā vidyāścaturdaśa| nandi pu।

Meaning : Fourteen vidyas are given as - vedas with their 6 angas (अङ्ग-s), dharmashastra, purana, mimamsa (मीमांसा) with tarka (तर्कः). According to Vachaspatya,

पुराणन्यायमीमांसाधर्म्मशास्त्राङ्गमिश्रिताः। वेदाः स्थानानि विद्यानां धर्म्मस्य च चतुर्दश” या० स्मृतौ विद्यास्थानत्वोक्तेस्तासां तथात्वम्।[11] (Yagn. Smrt. 1.3)

purāṇanyāyamīmāṃsādharmmaśāstrāṅgamiśritāḥ। vedāḥ sthānāni vidyānāṃ dharmmasya ca caturdaśa" yā. smṛtau vidyāsthānatvoktestāsāṃ tathātvam। (Yagn. Smri. 1.3)

Summary: Purana, Nyaya, Mimamsa, Dharmashastras combined with vedangas, and vedas form the 14 vidyastanas as given in Yagnavalkya Smriti. Puranas such as Vayu Purana (1.69.78)[12] Vishnudharmottara Purana (1.74.32)[13] refer to these abodes of knowledge as 14 vidyas as does the Mahabharata (Shanti Parva 12.122.31 and Asvamedhika Parva 14.116.15) given in the famous sloka below

अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः । पुराणं धमर्शास्त्रं च विद्या ह्येताश्चतुदर्श ॥

aṅgāni vedāścatvāro mīmāṃsā nyāyavistaraḥ । purāṇaṃ dhamarśāstraṃ ca vidyā hyetāścatudarśa ॥

अष्टादशविद्याः ॥ Ashtadasha Vidyas

However, Vishnupurana[14] enumerates the existence of 18 vidyasthanas by adding Ayurveda (आयुर्वेदः), Dhanurveda (धनुर्वेदः), Gandharvaveda (गान्धर्ववेदः) and Arthashastra (अर्थशास्त्रम्) (four Upavedas) to the previously explained 14 vidyasthanas as given in the following shlokas.

अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः। पुराणं धर्मशास्त्रं च विद्या ह्येताश्चतुर्दश ॥ २८ ॥ (Vish. Pura. 3.6.28)

aṅgāni vedāścatvāro mīmāṃsā nyāyavistaraḥ। purāṇaṃ dharmaśāstraṃ ca vidyā hyetāścaturdaśa ॥ 28 ॥ (Vish. Pura. 3.6.28)

आयुर्वेदो धनुर्वेदो गान्धर्वश्चेत्यनुक्रमात् । अर्थशास्त्रं परं तस्मात् विद्या ह्यष्टादश स्मृताः ।। २९ ।। (Vish. Pura. 3.6.29)

āyurvedo dhanurvedo gāndharvaścetyanukramāt । arthaśāstraṃ paraṃ tasmāt vidyā hyaṣṭādaśa smṛtāḥ ।। 29 ।। (Vish. Pura. 3.6.29)

Bhavishya Purana (Brahma Parva 1.2.6)[15] also describes the 14 Vidyas and 18 vidyas as given above.

विद्यायाः प्रयोजनम् ॥ Goals of Vidya

Manusmrti (6.92) defines ten lakshanas of Dharma, the eighth of which is Vidya. Thus to achieve the 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. Vidya is that which

  • interests and orients one towards Dharma and Sadachara (appropriate code of behaviour)
  • dispels the enmity and animosity by connecting with the underlying all pervading universal life force
  • helps one to discover the unity among the diversity of beings (including mankind)
  • leads one on the path of infinite bliss

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

अध्यात्मविद्या विद्यानां । Vidyanam, among knowledges; I am the adhyatma-vidya[16]

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 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.

Aspects of Educational System

In this section we deal with the various aspects of the ancient educational system, who constituted the chief roles, what were the samskaras involved and what was the method of education in this system.

Preceptors of Vidya

The central figure around which the ancient society rested on was the Acharya (आचार्यः), and the Guru (गुरुः) called variously as preceptor, a teacher, lecturer, professor or instructor in the present days.

Sanatana Dharma 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.

उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । । (Manu. Smrt. 2.145)[17] upādhyāyāndaśācārya ācāryāṇāṁ śataṁ pitā । sahasraṁ tu pitr̥̄nmātā gauraveṇātiricyate । । 2.145 । । (Manu. Smrt. 2.145)

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 the father.

Receptors of Vidya

The next important aspect about education pertains to the receptors of vidya, a vidyarthi or student, who are the bearers of future. In general, anyone who wants to know (about some topic) is a seeker or learner by nature. A child or a student is a learner as he wants to know about things to get into and fit into the society. An ordinary person is a seeker or learner to get rid of the bad and know the good things about life. A sanyasi or renuciate is also a learner and his purpose is entirely different. He is a learner in quest for that knowledge which sets him free from the bondage of the world.

The recipient of education from a Guru or Acharya is called a shishya (शिष्यः), an antevasi, a chatra etc. The following words explain about the various recipients of education and their stages in life.

छात्रः ॥ Chatra

A student in general is a chatra (male) or chatraa (female).

शिष्यः ॥ Shishya

A disciple who learns either any particular discipline of knowledge or knowledge streams in general through a Guru in a traditional way by living and serving him.

उपदेश्यः ॥ Upadeshya

One who is a student after initiation to whom knowledge can be imparted by a Guru.

अन्तेवासी ॥ Antevasi

Vachaspatyam defines Antevasi as अन्ते निकटे विद्याग्रहणाय वसति। ante nikaṭe vidyāgrahaṇāya vasati। [18] one who resides at near the Guru in his hermitage for learning Vidya. Anteshad (अन्तेषदः) is a synonym of Antevasi.

According to Amarakosha a Shishya (शिष्यः) and Chatra (छात्रः) are synonyms for Antevasi (छात्रान्तेवासिशिष्यान्तेषद एकार्थता इमे इति जटाधरः॥ as per Jatadhara).[19]

While the above terms refer to a current student, a graduated student is called a snataka.

स्नातकः ॥ Snataka

Vachaspatyam refers to snataka as follows

वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे तच्च व्रतं मिता। vedādhyayanānantaraṁ gārhasthyāya kr̥tasamāvarttanāṁṅgasnāne gr̥hasthabhede tacca vrataṁ mitā। [20]

Snataka refers to one who, after having completed the study of Vedas, for entering the Grhasthashrama, has performed the rite of Samavartana which is an abulation that indicates the graduation from brahmacharya.

By the end of his studies a snataka develops important qualities and is bound by the snataka dharma which includes a certain set of rules and responsibilities for a student who has undergone samavartana.

Studentship is the main activity of a young child initiated into the Brahmacharyashrama marked by the Upanayana samskara. It is the first ashrama of the four ashramas which a person goes through in his life and he is called a Brahmachari.

A child was required to have certain qualities to become a good student. Ancient seers emphasized on the importance of habits, routine, imitation and association to secure ready cooperation of the shishya towards education. At a young impressionable age a child can be moulded to develop the required vidyarthi's qualities (विद्यातुराणां लक्षणानि) and such habits constitute a second nature in adulthood.

Samskaras related to Vidya

Samskaras related to education are those activities prescribed by the vaidika and dharmika texts to prepare a young mind to receive the vast knowledge and perform the required vaidika rites.

अक्षराभ्यासः ॥ Aksharabhyasa or Vidyarambha

Also called as Aksharavishkarana (अक्षराविष्करणम्), Vidyarambha (विद्यारम्भः) was performed at the commencement of the primary education. Fifth year was prescribed but if postponed it had to be performed before upanayana samskara. Though not mentioned in the Grhya sutras under the Shodasa samskaras, this ritual is mentioned in the recent dharmashastras according to some scholars but not attached with importance as the Upanayana.[1] Grhyasutras and Dharmasutras have laid down rituals for occasions like Annaprashana (first instance of food given to child) and grihya-nishkramana (first outing of the child) but failed to mention the commencement of education prior to Upanayana samskara. It may be attributed to the reason that writing of alphabet was not prevalent as commencement of vedic education involved memorization of mantras as against writing.

The activity of Aksharabhyasa is fairly simple, requiring the young boy or girl to worship Sarasvati Devi, the devata for learning, Vinayaka, devata for removing obstacles and the deities of the family. The father or purohit makes the child write the name of deity (usually Shiva for auspiciousness) on rice with his finger (golden or silver pen in some instances). Suitable danas are made to the purohit and the Brahmanas invited for the ceremony which marks the end of the ceremony.

उपनयनम् ॥ Upanayana

One of the important Samskaras, Upanayana signifies the transition of a child to a student. It literally means taking the student to a teacher in order to hand him over to the latter for his education. This samskara was performed at the time a student commenced his vaidika vidya under the guidance of an Acharya with whom he is to live until his education is complete. The first guru of a child is the mother followed by the father who teaches him worldly knowledge until a long time. Usually for higher knowledge children were sent to learn from a scholarly person. Smritis give a detailed set of rules about the different aspects of Upanayana for different varnas. Gradually as vedic studies fell into the background, Upanayana samskara has gone out of vogue among the Kshatriya and Vaishya communities and remained only for the Brahmanas.

This samskara has quite a few aspects associated with it such as the age at which it is performed, the auspicious day, the kaupina, girdle or mekhala, the deer skin, the staff, the yajnopavita, the Savitri mantras to be recited, samidadhana (the process of offering samidh into the fire) sandhyavandana each having special significance. The ceremonial bhiksha (begging alms) was a practice that commenced on the day of the Upanayana. The rites are performed for three days during which time the student is said to remain in an embryonic condition, on the fourth day he is said to have taken his adhyatmik birth, and so is called a Dvija henceforth. Medhajanana ritual performed by the preceptor marks the termination of the 3 day long ceremony.

समावर्तनम् ॥ Samavartana

Samavartana, which means "returning" was performed at the end of the Brahmacharya period to mark the termination of the educational course when the student returns to his house from the teacher's home.

उपाकर्म ॥ Upakarma

The annual session of education in ancient times began soon after the commencement of the rainy season when the sowing operations were over and crops had began to sprout. By the full moon of month of Sravana (August) the sowing activity would be over and the ritual of Chhandasam Upakarma (छान्दसाम् उपाकर्म), i.e., gathering the vedic knowledge, was performed on that day. This commencement ritual was mostly for the students and teachers in earlier times. However in the present day, it is being followed by all dvija brahmacharis and grhasthas (who have undergone Upanayana samskara, married or unmarried).[1]

विद्याभ्यासे विषयाः ॥ Subjects of Study

The history of ancient Indian education spans several millennia and thus we find considerable changes in the curricula in the course of centuries. When the outlook on life changes or when new branches of knowledge are developed, schools and colleges scramble to incorporate those changes.

वैदिकविद्या विषयः ॥ Subject Matter of Vaidika Vidya

During the vedic era naturally study of vedas formed the main topic of study. Stress was given on pronunciation and intonation of mantras, which required the student to hear and repeat what was said. Learning principles of chandas were encouraged so as to develop the powers of uttering the mantras. Those who took up priestly activities (paurohitya) had to study and commit to memory details of the various rituals and associated mantras. To prepare yajnavedis they had to learn rudimentary geometry at least. To find the appropriate muhuratas, planetary placement, seasons etc they had to learn Astronomy. Grammar was not given high importance, thus we find Vaidika Bhasha vyakarana was lot more flexible than the present day Laukika bhasha vyakarana.[1]

In the later vedic period, with the Brahmana literature becoming extensive and explanatory in nature, new subjects started developing. Vedic language and mantras were being differentiated and to preserve the pristine form of the mantras, scholars insisted that vedic mantras should be committed to memory in their precise traditional intonation and accents. Students were not at liberty to change a difficult archaic word for a simpler newer word. Education which mainly included the study of vedas gradually expanded to include the explanatory sciences also.

अपराविद्या विषयः ॥ Subject Matter of Apara Vidya

Chaturdasha Vidyastanas which included the Vedas and their Vedangas were the chief subjects after the Vedic period for a long time. Vidya (knowledge), pertaining to a single knowledge system (Brahmavidya etc) of the olden days gradually got absorbed into Vedanta system, a broader heading covering all such specialized topics. Gradually as studying vedas required more understanding, the study of Shad Vedangas became important. It is to be noted that the subjects explaining the Vedas themselves gained more significance and subsequently were studied independent of the Vedas themselves. Some of the Vedangas such as Shiksha, Vyakarana, Jyotisha, became highly specialized by themselves and needed years of study excluding the Vedic studies.

Vidya (education) then came to represent concept based knowledge systems of Shastras of all kinds in the more recent millenia. The Shad Vedangas, Shad Darshanas and Upavedas gave rise to many subjects such as Ganita (Mathematics), Nyaya (Judicial system) and Nyaya (Logic). Ayurveda ramified into specializations such as Shastrachikitsa (Surgery) and Kayachikitsa (General Medicine), Rasayana shastra (रसायनशास्त्रम्) dealt with chemistry, Bhoutika shastra included physics. The knowledge of alloys, metallurgy, geology, botany sciences, warfare, architecture, large scale constructions, all such topics developed over a period of time into professional subjects.

वेदान्तविद्या विषयः ॥ Subject Matter of Vedanta Vidya

A considerable portion of the major Upanishads is devoted to the Upasanas or meditative exercises which are called Vidyas. A good number of these Vidyas in the sense of in-depth higher level of learning are discussed in all the 12 Mukhya Upanishads (three of them more important Upanishads namely, Chandogya, Brhdaranyaka and Taittriya Upanishads) and in the Vedanta Sutras or Brahmasutras. The Upanishads mention them in different places while in the Vedanta Sutras, Adhyaya 3, Pada 3 takes them up together and discusses them. Practice of these Vidyas have been seen in relation to yajnas and some of them yield Kamyaphala (fruits of yajna) as have been given in Sutra 3.3.60. Hence some of these Vidyas are also called Kamya Vidyas. Shri Adi Shankaracharya in his bhasyas interprets these Vidyas as practical exercises of meditation. Also called as Brahmavidya, 32 such Vidyas have been given.[21]

Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.

Subject of study for people of different Varnas

It is clear from the above discussion that Vedic study was one of the important subjects for the Dvijas (Brahmanas, Kshatriyas and Vaishyas). Manu (10.1) lays down this point in the very beginning of the tenth adhyaya as follows.

अधीयीरंस्त्रयो वर्णाः स्वकर्मस्था द्विजातयः । प्रब्रूयाद्ब्राह्मणस्त्वेषां नेतराविति निश्चयः । । १०.१ । । (Manu. Smrt. 10.1)[22]

Brahamanas were engaged in matters of governance, as Purohitas on whom the rulers relied on for advice. Gautama (11.12-13) and Apastamba (Dharmasutra 2.5.10.16) specify that the purohita was to be a learned man of good birth, endowed with polished speech, a fine form, middle age and high character and be well versed in dharma and artha.[23] According to Gautama (11.3 and 19) a raja should be well-grounded in the three Vedas and in Anvikshiki (metaphysics); additionally he has to rely for carrying out his duties on the Veda, Vedangas, Upavedas, Puranas and Dharmashastras. Manu (7.43) and Yajnavalkya (1.311) say that he should be proficient in the three Vedas, in metaphysics, in dandaniti (the art of government and statecraft), and in Varta (economic life and production of wealth).

त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम् । आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः । । (Manu. Smrt. 7.43)

In later times very few kshatriyas went to the Gurukulas for education, a good example is of the Mahabharata where the Kaurava and Pandava princes hardly went to a Guru's home, but Acharyas were engaged to teach them, (Dronacharya was engaged by Bhishma) and they learnt military skills.[23]

Kautilya in his Arthashastra after stating several views gives his own opinion that the Vidyas for a prince are four as mentioned above (Manu 7.43) that after the Chaula samskara is performed the prince should learn the alphabet and arithmetic and when Upanayana is performed he should learn the four Vidyas till he is 16 years old and may then marry. He should in the first part of the day have instruction in elephant riding and horse riding, riding in chariots, and instruction in weilding arms; in the later part of the day he should devote time to hear puranas, dharmashastras, and arthashastra (politics).[23]

Dharmashastra works do not mention extensive details about education of a kshatriya or vaishya. However, many instances of adhyapana (teaching) by kshatriyas (Example, Pravahana Jaivali) and vaishyas are found in literature. Trade, agriculture and cattle rearing are the means of livelihood for Vaishyas. He should never think of giving up cattle rearing, should know the prices of jewels, corals and pearls, of metals, clothes, of perfumes and salt. He should know the ways of sowing seeds, qualities and defects of soils, measures and weights, different grades of qualities of goods, the profit and loss in trade, the rates of pay for subordinates, various alphabets and numbers, and the places where saleable articles are produced or manufactured. Education of a Shudra included learning several crafts, agriculture with the same rules applicable as vaishya apprentices. They could listen to the recitation of puranas and itihasas. Education of women in the Vedic times appeared to be much higher than in the medieval and modern times.[23]

Terms Related to Study

Vidya involves the study of the subject matter by the student. If the subject matter is Vedic study it is specifically called Svadhyaya (स्वाध्यायम्), while study of any subject in general is termed as Adhyayana. Reading is Pathana (पठनम्) and repeating a mantra is termed as Japa (जपम्). Japa particularly relates to mantras and does not apply to subject matter.

स्वाध्यायम् ॥ Svadhyaya

The students of ancient days had to recite the lessons already learned either to themselves or to senior pupils and this was called their Svadhyaya. This promoted their ability to retain and recollect the studied veda mantras.[24] One cannot but remember the Samavartana address to the outgoing students mentioned in Taittriyopanishad, Shikshavalli which emphasizes the importance of svadhyaya.

सत्यं वद , धर्मं चर, स्वाध्यायान्मा प्रमदः ।... ... (Tait. Upan. Shiks. 11.1)[25] Speak the truth, perform Dharma, make no mistake about the study of the Veda..

In ancient times (and to a limited extent even today), different families studied a specific set of texts from the entire set of vedic literature. For example, a family belonging to the Deshastha Brahmana community in Maharashtra (India) could chant a specific group of 10 texts related to the Rigveda (the Rigveda Samhita, Aitareya Brahmaṇa, Aitareya Araṇyaka, Aitareya Upanishad, Ashvalayana Shrauta Sūtra, Ashvalayana Grhya Sutra, Panini’s Așhtadhyayi, Pingala’s Chandas sutras, Yaska’s Nirukta and Katyayana’s Sarvanukramani) during their lifelong study. This same set of texts were studied by the members of the family as their primary focus generation after generation and constituted their traditional vedic study or Svadhyaya. In this form of study the focus is on the recitation of the veda mantras and is not necessarily on their meaning.[26] Taittriya Aranyakam lays down the adyayanavidhi of Svadhyaya which has been explained in Mahabhashyam (of Patanjali) as a vidhi that should be followed at all costs.

नित्यो हि `स्वाध्यायोऽध्येतव्यः' इत्यध्ययनविधिः। यस्माद् ब्राह्मणेन निष्कारणो धर्मः षडङ्गो वेदोऽध्येयः, तदर्थश्च ज्ञातव्य: (तैत्तिरीय-आरण्यकम्, २.१५)(Mahabhashyam 3.1.3)[27] nityo hi `svādhyāyo'dhyetavyaḥ' ityadhyayanavidhiḥ। yasmād brāhmaṇena niṣkāraṇo dharmaḥ ṣaḍaṅgo vedo'dhyeyaḥ, tadarthaśca jñātavya:’ (taittirīya-āraṇyakam, 2.15)(Mahabhashyam 3.1.3)

A brahmana should without questioning the reason should learn the Dharmas, the Shadangas (vedangas) and the vedas and know their meaning. Svadhyaya is a nityakarma. The phala or result of studying svadhyaya is also given in the same anuvaka as follows

स्वाध्यायमधीते सर्वाँल्लोकाञ्जयति सर्वाल्लोकाननृणोऽनुसंचरति तदेषाऽभ्युक्ता, इति । (Tait. Aran. 2.15)[28] svādhyāyamadhīte sarvām̐llokāñjayati sarvāllokānanr̥ṇo'nusaṁcarati tadeṣā'bhyuktā, iti । (Tait. Aran. 2.15)

One who studies svadhyaya will acquire (surpass) all the worlds, will be free of all rnas (debts such as pitru rna, matr rna etc) and can freely move across all lokas, this is clearly stated (as the phala).

अध्ययनम् ॥ Adhyayana

It includes the study of texts in general to imbibe their teachings, and reflect upon their meaning. There may or may not be any chanting involved. The student may study them privately, or under the guidance of a Guru.[26]

पठनम् ॥ Pathana

Pathana generally means to read and here the context is to recite aloud, to learn by repeating the mantras etc.

Students were doing Pathana before manuscripts were accessible to one and all. After they came into usage, they were also scarce and available to, say, senior students having access to the library. Vedapatha paddhati is the way the recitation of vedas is to be done by the student. There are as many as 8 different ways in which mantras are recited and memorized in olden days. This culture is gradually losing ground in the present days.

One can see that there were different methods of education employed which led to the preservation of a vast body of knowledge, the Vedas and shastras.

References

  1. 1.0 1.1 1.2 1.3 1.4 Altekar, A. S. (1944) Education in Ancient India. Benares : Nand Kishore and Bros.,
  2. Brhdaranayaka Upanishad (Adhyaya 1 Brahmana 5)
  3. Swami Madhavananda. (1950 Third Edition) Brhadaranyaka Upanishad with the commentry of Shankaracharya. Mayavati : Advaita Ashrama
  4. Mundaka Upanishad (Mundaka 1 Khanda 1)
  5. 5.0 5.1 Swami Gambhirananda (1937) Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna) Calcutta: Advaita Ashrama
  6. Shabdakalpadhruma (Word विगानं)
  7. Shabdakalpadhruma (See under विद्या)
  8. http://tiny.cc/9vplhz
  9. Venkateswara Rao. Potturi (2010) Paaramaathika Padakosam Hyderabad: Msko Books
  10. Agni Purana (Adhyaya 383 AgniPurana Mahatmyam)
  11. 11.0 11.1 Vachaspatyam (Chaturdashavidyas)
  12. Vayu Purana (Purvardha Adhyaya 61)
  13. Vishnudharmottara Purana (Khanda 1, Adhyaya 74)
  14. Vishnupurana (Amsha 3 Adhyaya 6)
  15. Bhavishya Purana (Brahma Parva 1 Adhyaya 2)
  16. Bhagavadgita (Adhyaya 10)
  17. Manusmrti (Adhyaya 2)
  18. Vachaspatyam (See अन्तेवासिन्)
  19. Shabdakalpadruma (See Shishya (शिष्यः))
  20. Vachaspatyam ( See Snataka (स्नातक))
  21. Aiyar, Narayanaswami K., (1919 First Edition) The Thirty-two Vidyas. Madras: The Adyar Library and Research Center
  22. Manusmriti (Adhyaya 10)
  23. 23.0 23.1 23.2 23.3 Kane, P. V. (1941) History of Dharmashastras, Volume 2, Part 1. Poona: Bhandarkar Oriental Research Institute. (Pages 363 - 367)
  24. Ray, Brojasundar (1938) Aims and Ideals of Ancient Indian Culture. Calcutta: A. Roy and Co.
  25. Taittriya Upanishad (Shiksha Valli Anuvaka 11)
  26. 26.0 26.1 Sacred HIndu Scriptures and Languages - an Introduction by Vishal Agarwal (Page 4)
  27. Mahabhashyam (Paspashnikam)
  28. Taittriya Aranyaka (Prapathaka 2 Anuvaka 15)