8,090
edits
Changes
Jump to navigation
Jump to search
Line 4:
Line 4: + + + + + + Line 15:
Line 21: − ==परिचयः ॥ Introduction== − 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 − # पराविद्या ॥ Para Vidya - higher knowledge for Self Realization − # 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" /> Line 39:
Line 38: − + + + − Vidya (education) 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 minor specialisations with Shastrachikitsa and Kayachikitsa, 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.+ − + − + Line 54:
Line 55: − +
→विद्याविषयाः ॥ Subject Matter of Vidya
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 - 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>
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 - 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>
==परिचयः ॥ Introduction==
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
# पराविद्या ॥ Para Vidya - higher knowledge for Self Realization
# 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" />
== Etymology ==
== 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>
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.
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.
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.
== विद्याविषयाः ॥ Subject Matter of Vidya ==
== विद्याविषयाः ॥ Subject Matter of Vidya ==
Chaturdasha Vidyastanas which contained 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, 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 themselves and needed years of study.
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.
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.
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.
==Goals of Education==
==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 general education topics. Education was also not dominated by the military ideal hence it was not part of the mainstream topics.
We see in the cultures of ancient Greece and Europe that the ideal of personal culture loomed large in the educational system. Ancient Indian system, however, focused on the fact that an individual exists more for society than otherwise. From a very young age, a child is groomed into the socio-cultural fabric of the society with less emphasis on personal subjects such as music, painting and fine arts which were not taken as mainstream education topics. Education was also not dominated by the military ideal hence it was not part of the mainstream topics.
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.
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.
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.
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.
==Preceptors and Receptors of Education==
==Preceptors and Receptors of Vidya==
In this section we discuss the most common yet significant terms used in Sanatana Dharma regarding those who impart and seek knowledge. It is unfortunate that such sacred terms such as Guru are loosely used in society in the present days.
In this section we discuss the most common yet significant terms used in Sanatana Dharma regarding those who impart and seek knowledge. It is unfortunate that such sacred terms such as Guru are loosely used in society in the present days.