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Line 77: − + − 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 sections we discuss about the various aspects of the educational system. − ==Preceptors of Education== − 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. Line 106:
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Line 139: − + − − ==== शिष्यलक्षणम् ॥ Shishya Lakshanam ==== − The qualities of a shishya include the following<ref name=":9" /> − : वाङ्मनः कायवसुभिर्गुरुशुश्रूषणे रतः । एतादृशगुणोपेतः शिष्यो भवति नारद ॥ − : देवताचार्य्यशुश्रूषां मनोवाक्कायकर्म्मभिः । शुद्धभावो महोत्साहो बोद्धा शिष्य इति स्मृतः ॥ इति दीक्षातत्त्वम् ॥ − : शान्तो विनीतः शुद्धात्मा श्रद्धावान् धारणक्षमः ।समर्थश्च कुलीनश्च प्राज्ञः मच्चरितो व्रती । एवमादिगुणैर्युक्तः शिष्यो भवति नान्यथा ॥ − + Line 139:
Line 147: − + − + + + + − + − + − + + + − + − + − + − − ==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">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref> 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.
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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.
तत्तु मोक्षे धीः । इति जटाधरः ॥ That which is the knowledge of Moksha - as defined by Jatadhara. <blockquote>परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥</blockquote>Vidya is that form of Brahmajnana which is the instrument to achieve Paramottama Purushartha namely Moksha as per Nagoji Bhatta.
परमोत्तमपुरुषार्थसाधनीभूता विद्या ब्रह्मज्ञानरूपा । इति नागोजीभट्टः ॥
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.
By the word Vidya is implied the realization of the thing to be known.
* [[Akshi Vidya]]
* [[Akshi Vidya]]
* [[Bhrugu Varuni Vidya]]
* [[Bhrugu Varuni Vidya]]
* [[Srimannyasa Vidya]]
* [[Srimannyasa Vidya]]}}
}}
Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.
Udgita and Purushavidya (पुरुषविद्या) are two others that have been described.
In the following section we reflect on the how the Prachina Shikshana Vidhana or Ancient Education System evolved with defined goals and principles in line with Sanatana Dharma.
In the following section we reflect on the how the Prachina Shikshana Vidhana or Ancient Education System evolved with defined goals and principles in line with Sanatana Dharma.
==विद्यायाः प्रयोजनम् ॥ Goals of Education==
==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 (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
* interests and orients one towards Dharma and Sadachara (right behaviour)
* dispels the enemity and animosity by connecting with the underlying all pervading universal life force
* shows the unity among the diversity of mankind
* leads one on the path of infinite bliss
Thus, purified and prepared he according to his choice seeks attainment of knowledge of Self by the practice of Para Vidya. In the 10th Adhyaya of Bhagavadgita (10.32) Shri Krishna identifies Himself with Adhyatmavidya (the ultimate form of knowledge) as follows <blockquote>अध्यात्मविद्या विद्यानां । Vidyanam, among knowledges; I am the adhyatma-vidya<ref>Bhagavadgita ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=10&field_nsutra_value=32&choose=1 Adhyaya 10])</ref></blockquote>Knowledge of the Self, is the highest and ultimate knowledge because of its leading to Moksha.
With this significant background about the ancient education system of India, we now look into that unique Guru-shisya parampara maintained by the Gurukula system of education, which has shaped Bharat's young minds from ages and the need to continue the system even in the present day. In the following sections we discuss about the various aspects of the educational system.
==Preceptors of Vidya==
Sanatana Dharma has held a high regard for the mother (janani), who is the first preceptor of a child followed by the father and the seers who imparted knowledge and were founders of a lineage of students. Whether living in recluse in forests or in cities or Gurukulas, shaping the future generations had always rested on the shoulders of Gurus and Acharyas. <blockquote>उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । । (Manu. Smrt. 2.145)<ref name=":1">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote>An Acharya is ten times greater than Upadhyaya, the father is ten times greater than Acharya; but the mother is a thousand times more venerable than father.
In this section we discuss the most common yet significant terms used in Sanatana Dharma regarding those who impart and seek knowledge and the associated samskaras. It is unfortunate that such sacred terms such as Guru are loosely used in society in the present days.
===आचार्यः ॥ Acharya===
===आचार्यः ॥ Acharya===
An acharya is one who fully understands the conclusions of the various scriptures and practices it (Dharma). He who establishes the code of conduct and puts together (to master and practice) the various texts - such a person is called Acharya.<ref name=":5" /><ref name=":4" />
An acharya is one who fully understands the conclusions of the various scriptures and practices it (Dharma). He who establishes the code of conduct and puts together (to master and practice) the various texts - such a person is called Acharya.<ref name=":5" /><ref name=":4" />
'''Manusmrti'''<blockquote>उपनीय तु यः शिष्यं वेदमध्यापयेद्द्विजः । साङ्गं सरहस्यं च तमाचार्यं प्रचक्षते ॥ (Manu. Smrti 2.140)</blockquote>Manu describes Acharya as one who performs Upanayana samskara of his student and teaches him the Vedas along with the Upangas.<ref name=":6">Pt. Girija Prasad Dvivedi. (1917) ''The Manusmriti or Manavadharmashastra. Translated into Hindi with notes, index and critical introductions.'' Lucknow : Newul Kishore Press. ([https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n186 Adhyaya 2 Page 48])</ref>
'''Manusmrti'''<blockquote>उपनीय तु यः शिष्यं वेदमध्यापयेद्द्विजः । साङ्गं सरहस्यं च तमाचार्यं प्रचक्षते ॥ (Manu. Smrti 2.140)<ref name=":1" /></blockquote>Manu describes Acharya as one who performs Upanayana samskara of his student and teaches him the Vedas along with the Upangas (the deeper meanings).<ref name=":6">Pt. Girija Prasad Dvivedi. (1917) ''The Manusmriti or Manavadharmashastra. Translated into Hindi with notes, index and critical introductions.'' Lucknow : Newul Kishore Press. ([https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n186 Adhyaya 2 Page 48])</ref>
===उपाध्यायः ॥ Upadhyaya===
===उपाध्यायः ॥ Upadhyaya===
Manu defines Upadhyaya as follows<blockquote>एकदेशं तु वेदस्य वेदाङ्गान्यपि वा पुनः । योऽध्यापयति वृत्त्यर्थमुपाध्यायः स उच्यते ॥ २.१४१ (Manu. Smrti 2.141)</blockquote>Upadhyaya is one who imparts the knowledge of Vedas and Vedangas as a profession (वृत्त्यर्थम्) to the student.<ref name=":6" />
Manu defines Upadhyaya as follows<blockquote>एकदेशं तु वेदस्य वेदाङ्गान्यपि वा पुनः । योऽध्यापयति वृत्त्यर्थमुपाध्यायः स उच्यते ॥ २.१४१ (Manu. Smrti 2.141)<ref name=":1" /></blockquote>Upadhyaya is one who imparts the knowledge of Vedas and Vedangas as a profession (वृत्त्यर्थम् for a living) to the student.<ref name=":6" />
===गुरुः ॥ Guru===
===गुरुः ॥ Guru===
Manu defines a [[Guru (गुरुः)]] as follows<blockquote>निषेकादीनि कर्माणि यः करोति यथाविधि । सम्भावयति चान्नेन स विप्रो गुरुरुच्यते ॥ २.१४२ ॥ (Manu. Smrti 2.142)</blockquote>That Brahmana who prescribes Garbhadana and other samskaras according to the procedures in the shastras to the parents (meaning samskaras starting from the conception of the child) and nourishes by providing food (meaning helps in raising the child) - he is called a Guru.<ref>Shastri, J. L. (1983 First Edition) ''Manusmriti with Commentary of Kulluka Bhatta.'' Delhi : Motilal Banasidass Pvt. Ltd. ([https://archive.org/details/ManusmrtiWithKullukaBhattaTikaProf.J.L.Shastri/page/n106 Adhyaya 2 Page 59])</ref> As per Medatithi and Mitaksarakara, Manu intends Guru to mean the father himself. (Reference Prof. J. S. R. Prasad in [https://groups.google.com/forum/#!msg/bvparishat/WzOL81dApIQ/ZNq_FDmvBAAJ BVP Forum])
Manu defines a [[Guru (गुरुः)]] as follows<blockquote>निषेकादीनि कर्माणि यः करोति यथाविधि । सम्भावयति चान्नेन स विप्रो गुरुरुच्यते ॥ २.१४२ ॥ (Manu. Smrti 2.142)</blockquote>That Brahmana who prescribes Garbhadana and other samskaras according to the procedures in the shastras to the parents (meaning samskaras starting from the conception of the child) and nourishes by providing food (meaning helps in raising the child) - he is called a Guru.<ref>Shastri, J. L. (1983 First Edition) ''Manusmriti with Commentary of Kulluka Bhatta.'' Delhi : Motilal Banasidass Pvt. Ltd. ([https://archive.org/details/ManusmrtiWithKullukaBhattaTikaProf.J.L.Shastri/page/n106 Adhyaya 2 Page 59])</ref> As per Medatithi and Mitaksarakara, Manu intends Guru to mean the father himself. (Reference Prof. J. S. R. Prasad in [https://groups.google.com/forum/#!msg/bvparishat/WzOL81dApIQ/ZNq_FDmvBAAJ BVP Forum])
== Receptors of Education ==
== Receptors of Vidya ==
The recipient of education from a Guru or Acharya is called a shishya, an antevasi etc.
The recipient of education from a Guru or Acharya is called a shishya, an antevasi etc. A person was required to have certain qualities to become good students.
===विद्यातुराणां लक्षणानि ॥ Vidyarthi's Lakshanas===
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">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref> 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.
=== ब्रह्मचारी ॥ Brahmachari ===
=== ब्रह्मचारी ॥ Brahmachari ===
Manu (2.174 and 175) broadly defines a Brahmachari as follows<ref>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/n192 Adhyaya 2 Page 53])</ref>. <blockquote>यद्यस्य विहितं चर्म यत् सूत्रं या च मेखला । यो दण्डो यच्च वसनं तत्तदस्य व्रतेष्वपि ॥</blockquote><blockquote>सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥</blockquote>After upanayana one who undertakes the (brahmacharya) vrata and learns veda according to the injunctions laid down, only that person who has during the upanayana, having worn the skin (चर्म), the girdle (मेखला), the sutra (सूत्रं yajnopaveeta) and staff (दण्डः) undertakes the vrata (is a brahmachari). Following the niyamas a brahmachari resides along with the Guru and increases his tapas by controlling his senses.
Manu broadly defines a Brahmachari as follows<ref>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/n192 Adhyaya 2 Page 53])</ref>. <blockquote>यद्यस्य विहितं चर्म यत् सूत्रं या च मेखला । यो दण्डो यच्च वसनं तत्तदस्य व्रतेष्वपि ॥ (Manu. Smrt. 1.174)</blockquote><blockquote>सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥ (Manu. Smrt. 1.175)</blockquote>After upanayana one who undertakes the (brahmacharya) vrata and learns veda according to the injunctions laid down, only that person who has during the upanayana, having worn the skin (चर्म), the girdle (मेखला), the sutra (सूत्रं yajnopaveeta) and staff (दण्डः) undertakes the vrata (is a brahmachari). Following the niyamas a brahmachari resides along with the Guru and increases his tapas by controlling his senses.
Such a child is said to have been initiated into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]] with a chief goal of shastra adhyayana and has to follow the rules laid down for them.
Such a child is said to have been initiated into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]] with a chief goal of veda adhyayana and has to follow the rules laid down for them. Many texts such as Grhyasutras, Dharmasutras, Puranas and Itihasas describe the ashrama dharmas.
* [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%A7%E0%A5%AB%E0%A5%A9 Agni Purana Adhyaya 153 (ब्रह्मचर्याश्रमधर्मः)]
* [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Bhagavata Purana Skanda 7 Adhyaya 12 (ब्रह्मचर्यवानप्रस्थाश्रमयोर्धर्माः)]
Shabdakalpadruma defines brahmachari as<ref>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%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See Brahmachari (ब्रह्मचारी)])</ref><blockquote>ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी ।</blockquote>One who practices and definitely earns Brahma jnana and tapas. After Upanayana one who undertakes to follow the set of rules (laid down for a brahmachari) and learns vedas (sanga meaning along with the Vedangas) by residing near a Guru is a brahmachari. He is of two types : Upakurvana and Naishtika. He is one who belongs to the First Ashrama (Brahmacharya is the first among the four ashramas).<blockquote>ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी ।<ref>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%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%BE See Sabrahmachari (सब्रह्मचारी)])</ref></blockquote>Clarifying further about Brahma (ब्रह्म) here it means Veda i.e., one who is engaged in the study of vedas is a brahmachari.
Shabdakalpadruma defines brahmachari as<ref>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%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See Brahmachari (ब्रह्मचारी)])</ref><blockquote>ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी ।</blockquote>One who practices and definitely earns Brahma jnana and tapas. After Upanayana one who undertakes to follow the set of rules (laid down for a brahmachari) and learns vedas (sanga meaning along with the Vedangas) by residing near a Guru is a brahmachari. He is of two types : Upakurvana and Naishtika. He is one who belongs to the First Ashrama (Brahmacharya is the first among the four ashramas).<blockquote>ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी ।<ref>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%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%BE See Sabrahmachari (सब्रह्मचारी)])</ref></blockquote>Clarifying further about Brahma (ब्रह्म) here it means Veda i.e., one who is engaged in the study of vedas is a brahmachari.
Vachaspatyam defines Antevasi 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 resides at near the Guru for learning Vidya.
Vachaspatyam defines Antevasi 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 resides at near the Guru for learning Vidya.
According to Amarakosha a Shishya (शिष्यः) and Chatra (छात्रः) are synonyms for Antevasi (छात्रान्तेवासिशिष्यान्तेषद एकार्थता इमे ॥ 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>
According to Amarakosha a Shishya (शिष्यः) and Chatra (छात्रः) are synonyms for Antevasi (छात्रान्तेवासिशिष्यान्तेषद एकार्थता इमे ॥ 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>
=== स्नातकः ॥ Snataka ===
=== स्नातकः ॥ Snataka ===
Vachaspatyam refers to snataka as follows
: वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे तच्च व्रतं मिता।<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>
: वेदाध्ययनानन्तरं गार्हस्थ्याय कृतसमावर्त्तनांङ्गस्नाने गृहस्थभेदे तच्च व्रतं मिता।<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>
[[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 to grhastha.
[[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 to grhastha.
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.
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.
== Samskaras related to Education ==
== 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.
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.
=== Aksharabhyasa or Vidyarambha ===
=== अक्षराभ्यासः ॥ Aksharabhyasa or Vidyarambha ===
Also called as Aksharavishkarana (अक्षराविष्करणम्), 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.<ref name=":0" /> Grhyasutras and Dharmasutras have laid down rituals for occasions like Annaprasana (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 presents are made to the purohit and the Brahmanas invited for the the ceremony which marks the end of the ceremony.
=== Upanayana ===
=== उपनयनम् ॥ Upanayana ===
One of the important 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.
One of the important 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.
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 yajnopaveeta, the Savitri mantras to be recited, samidhadhana (the process of offering samidh into the fire) sandhayavandana each having special significance. The ceremonial begging 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 spiritual birth, and so is called a Dvija henceforth. Medhajanana ritual performed by the preceptor marks the termination of the 3 day long ceremony.
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 yajnopaveeta, the Savitri mantras to be recited, samidhadhana (the process of offering samidh into the fire) sandhayavandana each having special significance. The ceremonial begging 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 spiritual birth, and so is called a Dvija henceforth. Medhajanana ritual performed by the preceptor marks the termination of the 3 day long ceremony.
=== Samavartana ===
=== समावर्तनम् ॥ Samavartana ===
Taittriya Upanishad is the classic example of how a student is addressed at the end of his studies and the fundamental principles that he should remember for life.<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 (Antevasi). 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>).
Taittriya Upanishad Shikshavalli is referred to as a classic example of how a student is addressed at the end of his studies and the fundamental principles that he should remember for life. Samavartana is equated to convocation ceremony of the present day.
The famous samavartana speech in the Taittriyopanishad starts with Speak the Truth, Practice Dharma, Make no mistake about the study of the Veda..<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref> <blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति - 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></blockquote>Having taught the Vedas to the student, the preceptor Acharya imparts the Samavartana or end of education instructions to disciples (Antevasi). 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>).
=== Upakarma ===
=== उपाकर्मः ॥ Upakarma ===
== Terms related to Study ==
== Terms related to Study ==
=== Svadhyaya ===
=== स्वाध्यायम् ॥ Svadhyaya ===
In ancient times (and to a limited extent even today), different families studied a specific set of scriptures from the entire corpus of Hindu sacred literature. For example, a family belonging to the Deshastha Brahmana community in Maharashtra (India) could chant a specific group of 10 scriptures related to the Rigveda (the Rigveda Samhitā, Aitareya Brāhmaṇa, Aitareya Āraṇyaka, Aitareya Upanishad, Āshvalāyana Shrauta Sūtra, Āshvalāyana Grhya Sūtra, Panini’s Așhtādhyāyī, Pingala’s Chhandasūtra, Yāska’s Nirukta and Kātyāyana’s Sarvānukramaṇī) during their lifelong study of scriptures. This same set of scriptures was studied by the members of the family as their primary focus generation after generation and constituted their traditional scriptural study or Svādhyāya. In this form of study too, the focus is on the recitation of the sacred texts, and not necessarily on their meaning.
In ancient times (and to a limited extent even today), different families studied a specific set of scriptures from the entire corpus of Hindu sacred literature. For example, a family belonging to the Deshastha Brahmana community in Maharashtra (India) could chant a specific group of 10 scriptures related to the Rigveda (the Rigveda Samhitā, Aitareya Brāhmaṇa, Aitareya Āraṇyaka, Aitareya Upanishad, Āshvalāyana Shrauta Sūtra, Āshvalāyana Grhya Sūtra, Panini’s Așhtādhyāyī, Pingala’s Chhandasūtra, Yāska’s Nirukta and Kātyāyana’s Sarvānukramaṇī) during their lifelong study of scriptures. This same set of scriptures was studied by the members of the family as their primary focus generation after generation and constituted their traditional scriptural study or Svādhyāya. In this form of study too, the focus is on the recitation of the sacred texts, and not necessarily on their meaning.
=== Adhyayana ===
=== अध्ययनम् ॥ Adhyayana ===
It includes the study of scriptures 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.
It includes the study of scriptures 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.
== References ==
== References ==
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[[Category:Education Series]]
[[Category:Education Series]]