INDIAN
EDUCATION
A philosophical tradition
refers to the beliefs, customs, ideas and ideals and ways of thinking followed
by the people of India from generation to generation. Indian philosophy has
been, however, intensively spiritual and has always emphasized the need of
practical realization of truth. In India the word ‘philosophy’ is equalized
with the term ‘darsana’ means ‘vision’ and also the ‘instrument of vision’. It
stands for the direct, immediate and intuitive vision of Reality; the actual perception
of truth and also includes the means which lead to this realization.
If we want to know about
the education in India, it is important to analyze Indian thought. Indian
starts from the Vedas and it continues with Six systems if Indian Darshana’s;
the epics i.e. Ramayana and Mahabharatha; the Prasthanatraya that are:
1.
Upanishads
2.
Brahmasutras
3.
Srimad Bhagavadgitha and the
thoughts of contemporary Indian philosophers.
Indian
Education can be historically divided into four parts. Those are:
1.
Ancient Education
2.
Medieval Education
3.
Modern Education or Before
Independence period Education or British Education and
4.
Contemporary Education or After
Independence Education.
In ancient education
again can seen Vedic or Tapovana education, Jaina education and Buddha
education. Medieval education purely during Islamic rulers period existed
education which also known as dark period. Modern education is purely during
British rulers existed education where English education was introduced. And
the Contemporary education is considered as after independence period
education.
Indian education intensely
spiritual and emphasized on practice of virtues and values based education.
However there may be no scientific techniques and method followed but here
always facilitated favourable environment through residential education system
and achieved natural growth in individuals with integral aspects.
EDUCATION DURING ANCIENT PERIOD
Ancient period, education
was basically spiritual in nature. Education was considered as part of worship.
A residential system was implemented where both the guru (teacher) and disciple
(student) were living together and practicing worship to attain realization or
enlightenment. An external beauty (success in material life) as well as internal beauty (development
of virtues and spiritual growth) was developed in both the guru and disciple in
natural manner. This system fulfilled the needs and aspirations of the society
and both were contributed for the welfare of society.
EDUCATION DURING VEDIC PERIOD
The aim of Indian
education was initially laid down by the Vedas. According to Vedic world view
the world is pervaded by divinity and the aim of every living being is to
achieve liberation. It is understanding in India that the true education which
gives liberation. Hence in India education and knowledge is considered as
‘third eye’ of man which gives him insight into all affairs and teaches him how
to act. In the spiritual sphere it leads to our salvation, in the mundane
sphere it leads to all round progress and prosperity.
The
Vedas:
The Vedas are the oldest
extent literary monument of the Aryan mind. The Vedas are the record of mankind
and are considered as the oldest books in the world. Vedas are “collective
wisdom”; hence it is called “Apayrusheyas” (No one person was written the
Vedas. They are the collective wisdom and the collections are done by “Veda
Vyasa”). Vedas are autherless and eternal. The Vedas are also called “Sruthis”
means the knowledge was acquired after hearing.
The
Vedas are divided into four. They are:
1.
Rkveda:
‘Rk’
means averse, largest number of verses (10,522). It is the Hymns in praise of
the Gods. Rkveda is the oldest among all the four Vedas.
2.
Sama
Veda: Songs of the hymns in sweat musical tones to
entertain and please the gods. ‘Sama’ means a ‘song’. There are 1,875 verses in
the Sama Veda.
3.
Yajur
Veda: ‘Yajur’ means a prose or passage. There are
1,984 verses in the Yajur Veda.
4.
Atharvana
Veda: Later it was developed. There are 5,977 verses
in the Atharvana Veda.
Four
parts of Veda: Every Veda (Pragma) stands in four parts.
1.
Mantra
Samhita: Mantras means a hymn added to some God or
Goddes. The collection of the mantra is called Samhitha. Rksamhitha is regarded
as the oldest and also the most important.
2.
The
Brahmanas: Mantras are written in prose. They
are the elaboration of the complicated ritualism of the Vedas. They deal with
the rules and regulations laid down for the performance of the rituals and the
sacrifices. The name ‘Brahm’ is derived from the word ‘Brahman’ which originally
means a ‘prayer’.
3.
Aranyakas:
The
appendages to these Brahmanas are called Aranyakas. Mainly because they are
composed in the calmness of the forests. The Aranyakas are the transition from
the ritualistic to the philosophic thought. We find here a mystic interpretation
of the Vedic sacredness.
4.
Upanishads:
The concluding portions of the Aranyakas are
called the Upanishads. These are intensely philosophical and spiritual and may
be rightly regarded as the cream of the Vedic philosophy.
The
Mantra samhita and the Brahmanas are called the Karma-Kanda or the portion
dealing with the sacrificial actions. The Aranyakas and Upanishads are called
the Jnana-Knada or the portion dealing with knowledge. Some people include the
Aranyakas with knowledge. Some people include the Aranyskas in the Karma-Kanda
but really speaking Aranyakas represent a transition from the Karma-Kanda to
Jnana-Kanda.
The Vedic philosophy is for all mankind. It
is the fountain head or repository of all knowledge and wisdom. The sages find
their source of bliss.
The philosophy of
Vedas may be summed up under following:
1.
The concept of one God and one
world.
2.
God is one and only one. He is all
pervading, omniscient, omnipotent and omnipresent. He is the Supreme Spirit.
3.
There are three entities in this
Universe-God, Soul and Matter.
4.
Ultimate aim of life is to obtain
salvation (moksha) in union with God.
5.
Actions are followed by their
results. The ‘Law of Karma’ is an important teaching of the Vedas. The Law of
Karma is nothing else but it tells cause and its effect.
6.
The theory of ‘rebirth’ is a
necessary corollary of the law of karma and immortality of the soul.
7.
This Universe is formed by God.
8.
The universe is real. It is not an
illusion or dream.
9.
Universal fraternity should be
promoted.
10.
Justice should be done to all the
creatures and we should live in peace and harmony.
11.
There are four Asramas which
everybody should lead proper way in the life. They are Brahmacharya asrama (it
is the age for learning), Gruhastha asrama (it is the age of expressing
gratitude to society and God), Vanaprastha asrama (it is the age sharing
knowledge to others) and Sanyasa asrama (it is the age for salvation,
realization or union with God).
12.
There are four Purushartas which
everybody should acquire proper manner in the life. Purushartha is a value or
action which an individual seeks or does for the realization of a desire or an
end. They are:
i.
Darma
(Righteousness): ‘Darma’ is an instrument of
regulating life. Darma denotes right conduct or right action. It has ethical
and social values. ‘Yato Abyudaya nisreya sa dharma’ means Darma is that which
helps in success of material life as well as success of spiritual life.
ii.
Artha
(Wealth or material things): ‘ Arths’ is only
helpful as a means of satisfying one or the other desire of human life.
iii.
Kama
(Desire): ‘Kama’ includes physical as well as
psychological satisfaction of the natural urges of an individual. ‘Artha’ is an
instrument value as it is a means to the realization of karma.
iv.
Moksha
(liberation or Salvation): It is self-realization. It is
the state of spiritual bliss.
Educational
Implications of Vedic or Tapovana Education:
Vedic education was
purely residential education where the students stayed at tapovanam i.e. the
resident of guru and observed the conduct of the teacher, receive inspiration
and try to live accordingly. What one has learnt and acquired would be
reflected in one’s action. Education was given an independent status in the
Indian Gurukul system. It is teacher centered. In the Tapovana education
system, students were devoted to the preceptors (guru) and the preceptor was
devoted to students. Both the preceptor and the students were devoted to
knowledge and knowledge was devoted to service. Such was the education in
Tapovan system. That is called education which makes the person courageous.
i.
The
Concept of Vidya: The term ‘vidya’ comes from the
root of ‘vid’ which means ‘to know’, ‘knowledge’, ‘learning’. There are two
kinds of Vidya. Those are:
a)
Para
(Higher) Vidya: It is the knowledge of the self or
that of the self realization. It is knowledge of the imperishable one.
b)
Apara
(Lower) Vidya: It is consists of all the empirical
sciences, arts and also of such sacred knowledge as related to things and
enjoyments that are perishable.
ii.
Upanayana
Samskara:
In vedic age the
children were sent to ‘Gurukula’ or the homes of the ‘Acharyas’ for education
just after the ‘Upayana’ ritual they were called ‘Antevasin’ or ‘Gurukula
wasee’. ‘Upanayana’ means ‘near the guru’. It is the sacred ceremony where the
children go to the Guru and begins education. Now they led a life of chasity
and purity, serving the Acharya and gaining knowledge. Only the ‘Brahmacharis’
were allowed in ‘gurukulas’. The gurukulas were free from the government
control and influence.
Dr. A.S. Altekar remarked, “The gurukula system which necessitated
the stay of the student away from his home at the home of the teacher or in
boarding house of established reputation, was one of the most important
features of ancient Indian education.
iii.
Aims
and Ideals of Education:
1.
According to Rkveda, “Education
should make man self reliant and selfless”.
2.
According to Upanishads, “Saa
vidhya yaa vimukteya” education is for liberation. Knowledge is a means for
freedom.
3.
Physical, mental and spiritual
development of individual is the aim of education.
4.
Acquiring the ethical and social
values is should be the aim of education. Development of character is the aim of
education.
5.
Imparting skills in individual by
giving the vocational training is the aim of education.
iv.
The
Curriculum:
In the Vedic education, the
curriculum was not narrowly conceived. It was a broad based one.
1.
Curriculum covered from lowest to highest
knowledge.
2.
The lower knowledge consisted of
all the empirical sciences and arts as also of such sacred knowledge as related
to things and enjoyment that perish.
3.
The higher knowledge refers to the
imperishable one. The study of four Vedas was a must. Shad Angas (Shiksha,
Kalpa, Vyakarna, Jyotis, Chand and Niruktha), Shad Darshanas (Shankhya, Yoga,
Nyaya, Vaishashika, Purva Mimansa and Utthara Mimamsa), Dharma Sastra,
Mimamsa, Tarka Sastra and 18 Puranasa
etc. were part in curriculum.
v.
Methods
of Teaching:
In that time there
was no scientific method available for teaching.
The
following were traditional methods of ancient education:
1.
The nature based environment was
provided in the gurukulas and nature based education was as one of the methods
of teaching followed in Vedic education.
2.
Oral
instruction: A special stress was laid on
pronunciation of the words. The people of Vedic age believed the incorrect
pronunciation of the hymns caused sin. The teacher whatever orally says that
can be listen in a proper manner and repeat again and again.
3.
Meditation:
The word ‘Mantras’ means ‘born of meditation’. Thus meditation helped
preservation of the meanings of the ‘Mantras’ and development of the sound of
the disciple. The disciple tried to understand the sense and the echo of the
sense by meditation of every word of the hymns. Thus they realized the
spiritual elements and their experience. By the self meditation of the disciple
made the knowledge as his own. There are three steps in meditation.
a. Sravanam: Listen
properly. Teacher teaches and listens silently. Read Upanishads under proper
guidance.
b. Mananam: Constant
contemplation of the one Reality in accordance with the ways of reasoning
aiding in its apprehension. It is a beginning stage of meditation.
c. Nididhyanam: This
is continued meditation which leads to final wisdom. Concentrated contemplation
of the truth as to realize it. It is realization and experience.
4.
Monitorial
System: Intelligent students were offered opportunities
to monitor the other co-students. In order to make personal supervision
effective the co-operation and help of advanced students were enlisted in the
cause of education. This method had a great educational value.
5.
Explaining Method also found in the
Vedic education system. Graduated series of Question and answers as a method in
those days. Kenopanishad is best source where we can see the series of question
and answers.
6.
Discussion
Method: There was khndan-manda (logical or tarka
system) pratha pravaled in Vedic education. Orderly and systematic discussion
between students under the guidance of teacher can see in those days.
vi.
The
Teacher and Student:
Teacher in the Vedic age
were men of the highest caliber from the point of view knowledge and spiritual
progress. They possessed the influence like fire (Agni) and chivalry like
‘Indra’. They emerged in high reputation. Living in their Ashramas they paid
attention to the spiritual development of student’s thoughts. They kept them
like their sons. They managed for their food and lodging. They helped them in
need. Thus, the teachers owned every responsibility of the taught. Gurus always
tried to develop the qualities of his students to make them higher than
himself.
Following
were the duties of the students who lived in gurukula:
1.
A student had to the services of
the ‘Guru’ and necessary jobs of the ‘Gurukula’. He had to keep the Gurukula
tidy. He also prepared the necessities for the rituals (Yagnas) and grazed the
cows of the gurus.
2.
He had to go out for alms. This
created the spirit of meekness and generosity in them.
3.
Living in ‘gurukulas’, the student
slept on the ground, took simple food and obeyed the guru in all respects.
4.
His main duty was to study and they
very gently learnt and attended to the instructions of the guru. Thus, it is
clear that while living in ‘Gurukula’ the student life was of an ideal student,
a simple and well regulated life.
The relationship between the teacher
and student was regarded as close realtion and the teacher should be role model
for students. He was the spiritual father for his students. And he was morally
responsible for their drawbacks. A guru house was sacred to a student. In the
‘Tapovana System’ the students were devoted to preceptors and the preceptor was
devoted to students. Both the preceptor and students were devoted to knowledge
and that knowledge was devoted to service.
1.
Discipline:
A special stress was laid
on moral earnestness on the part of the student. Students were to observe
strict celibacy even in speech and thought.
2.
Language:
Samskrutam is the mother
and official language in the ancient education. The four Vedas were taught in
Sanskrit language.
Merits
of Vedic Education:
1.
Teacher centered education. The
student feels guru as Lord Brahma, Vishnu, Mahesvara. Respect to guru is common
feature in Vedic education.
2.
Development of Virtues like
humbleness, truthfulness etc. was given emphasis in Vedic education. Everyday
systematic and disciplined pattern of life, good habits were very much helpful
for self control.
Demerits
of Vedic Education:
1.
No place for secular education
2.
Given more emphasis for spiritual
education.
3.
Only one language Sanskrit used in
the process of education.
EDUCATION DURING BUDDHISM
The Buddha system of
philosophy arose out of the teachings of Gautama Buddha, the well-known founder
of Buddhism. Buddha’s real name was Siddhartha, born in a royal family of
Kapilavastu (on the foot-hills of the Himalayas, north of India) in the sixth
century B.C. After sights of five incidents i.e. born baby, beggar, diseased
person, old age, Dead body felt very sad with the idea that the world was full
of suffering. He spent years in study, penance and meditation to discover the
origin of human sufferings and means to overcome them. At last received
enlightenment and that can be taught with his disciples.
Budha taught mainly two
things and from that the disciples developed very much. Those are:
Four
Noble Truth (catvari aryasatvani):
i.
There
is a Suffering:
According to Buddha,
suffering is real and it is truth. Existence of suffering or misery is admitted
by all in some form or other. Buddha with his insight saw that suffering is not
simply casual but it is ordinarily present in all forms of existence and all
kinds of experience. Even what appears as pleasant is really a source of pain
at bottom.
ii.
Cause
of Suffering:
Buddha found that there is a
cause for every suffering. He points out that the existence of everything in
the world, material, is caused by some other things. The origin of life’s evil
is explained by Buddha in the light of his special conception of natural
causation known as Pratitya Samutpada Vada (The theory Chain of dependent Origin).
According to it, nothing is unconditional; the existence of everything depends
on some conditions. Briefly speaking then
1.
Suffering in life is due to birth.
2.
Birth which is due to will to born.
3.
The will to be born, which is due
to our mental clinging.
4.
Our mental clinging due to thirst
or desires for objects.
5.
Our thirst or desire is due to
sense experience.
6.
Sense experience which is due to
contacting the senses with objects.
7.
Sense object-contact due to the six
organs cognition.
8.
These organs are dependent on
embryonic organism (compound of mind and body).
9.
It is again could not develop
without some initial consciousness.
10.
Which again hails from the
impressions of the experience of past life.
11.
The impressions of the experience
of past life is due to ignorance of truth.
12.
Ignorance of truth cause for all
sufferings.
iii.
Cessation
of suffering:
According to Buddha. The
causes of sufferings can be ceased. As suffering like other things, depends on
some conditions. It must cease when these conditions are removed. This is the
third truth about cessation of misery.
iv.
The
Path to Cessation of Suffering i.e. Astanga Marga (Eight fold path):
Lord Buddha showed the path
as a fourth noble truth which leads to cessation of all our sufferings. It
consists of eight steps or rules. This gives in a nutshell the essentials of Buddha
Ethics. This path is open to all, monks as well as laymen. These eight step
remove ignorance and desire, enlighten the mind and bring about perfect
equanimity and tranquility. Thus misery ceases completely and the chance of
rebirth also is stopped. The attainment of this state of perfection is nirvana.
Astanga
Marga or Eight Fold Path: The
nobl path consists in the acquisition of the following eight good things.
1.
Right
Views (Sammaditthi or Samyak Drsti):
As ignorance, with its consequences,
namely, wrog views (mithya drsti) about the self and the world and it are the
root cause of all our sufferings. It is natural that the first step to moral
reformation should bethe acquisition of right views or the knowledge of truth.
Right view is defined as the correct knowledge about the four noble truths. It
is the knowledge of these truths alone and not any theoretical speculation
regarding nature and self, which, according to Buddha, helps moral reformation
and leads us towards the goal-nirvana.
2.
Right
Resolve or Determination (Sammasankappa or Samyak Sankalpa):
A mere knowledge of the
truths would be useless unless one resolves to reform life in their light. The
moral aspirant is asked, therefore, to renounce worldliness (all attachment to
the world), to given up ill-feeling towards others and desist from doing any
harm to them. These three constitute the contents of right determination.
3.
Right
Speech (Sammavaca or Samyak Vak):
Right determination should
not remain a mere ‘pious wish’ but must issue forth into action. Right
determination should be able to guide and control our speech, to begin with.
The result would be right speech consisting in abstention from lying, slander,
unkind words and frivolous talk.
4.
Right
Conduct (Sammakammanta or Samyak Karma):
Right conduct is very
important in ceasing the sufferings from the life. Right conduct includes the
Pance-Sila, the five vows for desisting from killing, stealing, sensuality, lying
and intoxication.
5.
Right
Livelihood (Samma-jaiva or Samyak Jiva):
Renouncing bad speech and
bad actions, one should earn his livelihood by honest means. The necessity of
this rule lies in showing that even for the sake of maintaining one’s life. One
should not take to forbidden means but work in consistency with good
determination.
6.
Right
Effort or Endeavour (Sammavayama or
Samyak Vyayama):
A person tries to live a
reformed life, through right views, resolution, speech, action and livelihood;
he is constantly knocked off the right path by old evil ideas which were deep
rooted in the mind as also by fresh ones which constantly arise. One cannot
progress steadily unless he maintains a constant effort to root out old evil
thoughts and prevent evil thoughts from arising a new. Moreover, as the mind
cannot be kept empty, he should constantly endeavour also to fill the mind cannot
be kept empty, he should constantly endeavour also to fill the mind with good
ideas and retain such ideas in the mind. This fourfold constant endeavour,
negative and positive, is called right effort.
7.
Right
Mindfulness (Sammasati or Samyak Smrti):
The necessity of constant
vigilance is further stressed in this rule, which lays down that the aspirant
should constantly bear in mind the things he has already learnt. He should
constantly remember and contemplate the body as body, sensations as sensations,
mind as mind and mental states as mental states. Buddha was given detailed
instructions about how such contemplation is to be practiced. If we are not
mindful, we behave as thouth the body, the mind, sensations and mental states are
permanent and valuable. Hence there arise attachment to such things and grief
over their loss and we become subject to bondage and misery. Hence, there is a
necessity of constant mindfulness about truth.
i.
Right
Concentration (Sammasamadhi or Samyak Samadhi):
One who has successfully
guided his life in the light of the last seven rules and thereby feed himself
from all passions and evil thoughts is fit to enter step into the four deeper
and deeper stages of concentration that gradually take him to the goal of his
long and arduous journey-cessation of suffering. He concentrates his pure and
unruffled mind on reasoning (vitarka) and investigation (vicara) regarding the
truths and enjoys in this state, joy and ease born of detachment and pure
thought. This is the first stage of intent meditation (dhyana or nhana)
When this concentration is
successful, belief in the four fold truth arises dispelling all doubts and
therefore, making reasoning and investigation unnecessary. From this results
the second stages of concentration, in which there are joy, peace and internal
tranquility born of intense, unruffled contemplation. There is in this stage a
consciousness of this joy and peace too.
In the next stage attempt
is made by him to initiate an attitude of indifference, to be able to detach
him even from the joy of concentration. From this results the third deeper kind
of concentration, in which one experiences perfect equanimity, occupied with an
experience of bodily ease. He is yet conscious of this ease and equanimity,
through indifferent to the joy of concentration.
Lastly, he tries to put
away even this consciousness of ease and equanimity and all the sense of joy
and elation he previously had. He attains thereby the fourth state of
concentration, a state of perfect equanimity, indifference and self
possession-without pain, without ease. Thus he attains the desires goal of
cessation of all suffering, he attains the desires goal of cessation of all
suffering and he attains to arhatship or nirvana. There are then perfect wisdom
(pragna) and perfect righteousness (sila).
Educational
Implications:
The
Buddhist Sangh was parallel to the Gurukula of the Hindus. It was the centre of
Buddhist system of education. As R.K.
Mookherjee has pointed out, “The Buddhist system is practically that of the
Buddhist order or Sangha. Buddhist education and learning centered round
monasteries as Vedic culture centered round the sacrifice. The Buddhist world
did not offer any educational opportunities a part from or independently of its
monasteries. All education, sacred as well as secular was in the hand of
monks”.
i.
Rules
of Admission and Pabbajja ceremony:
Admission into Buddhist
monasteries were based more or less on the rules and regulations observed by
Gurukulas in Vedic period. Like ‘Upanayana’ samskara in Vedic period, in
Buddhism there is a ‘Pabbajja’ ceremony performed in the monasteries. At eight
years of age, one could go to any ‘Vihar’ or ‘Sangha’ with own will, head
shaved and a yellow cloth in hand he went to the principal monk and requested
him for admission in ‘Sangh’. He thu surrendered himself fully. The monk caused
him to put the yellow cloth on and said the ‘Saranttaya’ or three words of
shelter in a loud voice:
‘Buddham Sharanam
Gachami’, - I go into shelter of the Buddha,
‘Dammam Sharanam
Gachami’ – I seek the shelter of Dharma,
‘Sangham Sharanam
Gachami’ – I enter the shelter of the Sangh.
After taking the above three vows, one
became entitled to admission. No one could get a admission into the ‘Sangh’
without the consent of his parents. Patients of infectious diseases like T.B.,
Leprosy etc. and Government servants, slaves and soldiers were not allowed to
be admitted into ‘Sanghs’. However there was no discrimination of any kind on
the basis of caste or creed.
ii.
Upasampada
Ceremony:
After completing the
education twelve years (means at the age of 20 years), the ‘Monk’ had to
undergo the ‘Upasampada’, ritual at the age of twenty years and then he become
the permanent member of the ‘sangh’. There is also evident that only such monks
who had enough of spiritual knowledge were taken in ‘sangh’. They were directly
given ‘Upasampada’. Their ‘Pabbajja’ and ‘Upasampada’ both the ritual were
performed simultaneously.
The method of performing
‘Upasampada’ was slightly different from ‘Pbbajja’. It was similar to ‘Vedic
Samavartan’ ritual with some different. After ‘Samavartan’ in Vedic period the
brahmachari entered into family life but after ;Upasampada’ he became a
full-fledged monk, having no concern with family life. While ‘Pabbajja’ was a
ritual for a limited period but where as ‘Upasampada’ was permanent.
iii.
Rules
for the Students:
Admitted student
was called “Sammer”. He had to follow the following rules:
1.
Not to kill any living being.
2.
Not to accept anything givrn to
him.
3.
Live free from the impurity of
character.
4.
Not to tell a lie.
5.
Not to use any intoxicating thing.
6.
Not to take food at improper time.
7.
Not to speak ill of any body.
8.
Not to take any interest in music,
dance, play show etc.
9.
Not to use luxurious and scented
things.
10.
Not to accept the gifts of gold or
silver things.
The ten rules were
essentially observed by the new monk, The ‘Upajsaya’ i.e., the teacher took all
his responsibilities up to the age of 20 years . When hebecome mature and
capable for accepting ‘Upasampada’. For the teacher, he was ‘Sadvi Biharak’
Lord Buddha himself taught that the teacher should recognize his taught (Sadvi
Biharak) as his so and the taught (Sadvi Biharak) should recognize the teacher
(Upajsaya) as his own father.
In Buddhist education also
like Vedic education, the eligibility and the competence of the entrant was
taken into account. A candidate could not be admitted into ‘Sangh’ in the
following conditions.
1.
Without the permission of his
parents.
2.
Patient of any infectious of
serious disease.
3.
Convict of any serious moral sin.
4.
Under any legal responsibility and
who was not free from legal bondage.
5.
Not found generous and laborious
during the probation period, which some time was four or five days.
iv.
The
Qualifications of the Teacher:
In Buddhist educational
system much stress was laid on the efficiency of the teacher. This has been
described as follow:
1.
High
Moral Order: The teacher, himself must have
spent at least ten years as a monk. He must have the purity of character,
purity of thoughts and generosity etc.
2.
High
Mental Disorder: Essentially the teacher was
expected to be of a high mental order, so that he might teach his discipline
the religion and nobleness and he may also successfully combat the wrong religious
notions.
v.
Duties
of the Teacher:
In Buddhist education, the
teacher was responsible for the proper education and unkeep of the disciple. He
had to fulfill the needs of the disciple, during the education period. He had
to treat them affectionately. He had to supply his disciple with all the
necessary materials. He was responsible for their physical and mental
development. At the time of sickness he would attend to the treatment and care
of his students. The teacher taught them through question-answer, explanation
and such other methods, so that the students might gain full knowledge and
realize ‘Niravan’.
vi.
Teacher
and student relationship:
Regular service of the ‘guru’
(teacher), was essential in the Buddhist system. In morning the student would
arrange for water, due tonic, etc., for the teacher. He would also look after
his meal. He would cook the food, feed the teacher and clean the utensils. He
would go out for alms with the teacher. After bath the students would get ready
for the education. The teacher would impart education, according to the system
of the day. Thus the disciple had to serve the teacher and keep the place tidy.
His daily routine depended on the orders of the teacher. He was not bound to
obey anyone else except his teacher. He could not take any service from any
other person, nor could he go anywhere without permission of the teacher. Thus,
the disciple uses to live under the disciplinary control of their teachers.
vii.
Teacher
and student relationship:
In Buddhist period, like ‘Vedic’
period the relation of the teachers and the taught was close, affectionate,
pure and good. Their duties were fixed and they used to fulfill them well. The
teachers used to lead a very simple life. They had limited needs. Being learned
men of high character, knowing themselves and having self-control, they put the
same ideals before their taught. Famous Historian Huentsang wrote that the teachers living in ‘Buddha Vharas’ were
great and Eminent scholars. They put inspiring ideals before the students. They
were paid very little for their personal expenditure. The teacher took every
care of his student. To quote A.S
Altekar, “The relations between the novice and his teacher were final in
character in character; they were united together by usual reverence,
confidence and affection”.
viii.
The
Curriculum:
Like Vedic education Buddhist
education was mainly religious. Its aim was to attain Nirvan (Salvation). Most
of the monks were carrying on the study of teachings of Buddha and
Dharmashastras. Sutta, Vinaya and Damma etc., were the main subjects of their
studies. They educated people in spinning and weaving, painting, tailoring,
writing, Arithmatic and printing etc. in primary education reading, writing and
arithmetic were taught. In Higher education, Religion, Philosophy, Ayurveda,
Military training, etc., were included. Everyone was free to choose his
subjects without any restriction.
ix.
Methods
of teaching:
Following
were the methods of teaching:
1.
Verbal
education: Though the art of writing had been
well developed to the Buddhist period, yet due to shortage and non-availability
of writing materials, verbal education was prevalent as it was in the Vedic
age. The teachers used to give lessons to the novices who learnt them by heart.
The teacher used to put questions on the previous lessons so that the students
may take interest in learning the lesson by heart.
2.
Discussion:
In
order to win in discussion or Shastrartha and impress the general public. It was
necessary to improve the power of discussion.
3.
Evidences:
To
establish the disputed point the following evidences of eight kinds were
required:
a.
Theory (Siddhanta)
b.
Cause (Reason)
c.
Example (Udaharan)
d.
Parallelism (Sadharmya)
e.
Contradiction (Vaidharmya)
f.
Evident (Pratyaksh)
g.
Argument (Anuman) and
h.
Influction (Agama).
It was laid down that the debaters
must be well-versed in their subjects and fluent in speech so that they could
influence the audience well.
4.
Prominence
of Logic: The importance of discussion encouraged the
logic in the Buddhist period. The controversial matters could not be decided
without logical arguments. Logic also useful in the development of the mental
power and knowledge. Thus, in later period, logic began to be used for the sake
of logic and lost its proper utility.
5.
Tours:
The main aim of Buddhist monks was to propagate Buddhism. Hence, some Acharyas
like Sariputta,Mhayuggava, Aniruddha, Rahula etc., gave importance to tours for
educating people. After the completion of education, the students were
encouraged to undertake long trips to gain the practical and real form of the
theoretical knowledge gained by them.
6.
Conferences:
Conferences were arranged on every full moon and 1st day of the
month (Purnima and Pratipada) in the Buddhist Sangha. The monks of different
Sangha assembled and put forward their doubts freely.
7.
Meditation
in Solitude: Some Buddhist monks were more
interested in isolated spiritual meditation in lonely forest and caves. Only
those monks were considered fit for lonely meditations who had fully renounced
the worldly attraction and had spent enough time in the sanghs and had gained
the efficiency for solitary meditations.
x.
Medium
of instruction:
The medium of instruction
was the common language of the people. Lord Buddha himself gave his teachings
in local languages. Pali language was used. Higher education was given in
Sanskrit language. And general education was given in local language.
xi.
Examination:
The student had to prove
their practical ability before Royal audience at prominent places.
xii.
Merits
of Buddhist Education:
1.
Well
organized centers: Education was imparted in well
organized centers, Monasteries and Vihars which were fit places for the
purpose.
2.
Cosmopolitan:
Buddhist
education was free from communal narrowness.
3.
Simple
and Austere: Bhikshus led a life of austerity
and simplicity.
4.
Total
Development: Buddhist education laid much
emphasis on the physical, mental and spiritual development of the students.
5.
Disciplined
life: Both the teacher and taught led disciplined
life.
6.
No
Politics: Politics was not allowed in monasteries and
Viharas. These were fully controlled only by Upadhyayas and Gurus.
7.
Ideal
teacher-taught relationship: The relation
between the teacher and the taught was ideal. The teacher considered the
student as his son and the student considered him as his father.
8.
No
Corporal Punishment: Corporal punishment was absolutely
forbidden.
9.
Both
Sanskrit and local language was used: Higher education
was given in Sanskrit language. And general education was given in local
language.
10. International Impact: Buddhist
education helped India to gain international importance. It also developed
cultural exchange between India and other countries of the world.
xiii.
Demerits
of Buddhist Education:
1.
One
Sided: Being mainly religious, Buddhist system could
not give proper attention to the occupational, industrial and technical
education so it may be called one sided.
2.
Blow
to Family: It gave a severe blow to the social
development, because it derided family ties. Devoted whole life for Sangh.
3.
Neglect
of Military Training: Non-violent Buddhist education
neglected the military training and use of weapons.
4.
Loose
Atmosphere: The control and discipline of the
monasteries began to vanish in the name of democracy. As a result the places of
religion turned into the centers of recreation for the Bhikshus.
5.
Escapism:
Buddhist
education neglected the physical development. Struggle for life was substituted
by spiritual meditation and so it’s all round progress was barred. People began
to escape from worldly duties.
EDUCATION DURING JAINISM
The word ‘Jaina’ means a ‘Conqueror’. Those
who are conqueror they showed the right path known as Jainism. There were 24
Tirthankaras (the 24 sacred teachers) had conquered their passions and thus
sought their liberation. Tirthankaras were considered as Jina means attained
individual. Rishabanatha, who was
the first Tirthankara called as father of Jainism. Parshwanatha who was 23rd
Tirthankara and Vardhamana Mhaveera, who was the last and 24th
tirthankara and he was developed the Jainism.
Jainism evolved because of
extremeness in Hinduism. It is against with Hindu orthodox thought. But the
philosophical and educational aspects it accepted many things from Vedas and
Hinduism.
Fundamental
Principles of Jainism:
1.
The Jaina does not believe in Veda and
also in God. They believe in only teachings of the tirthanakara’s (prophets).
2.
They were accepted the law of karma
Siddhantha and law of rebirth theory.
3.
The
Concept of Soul or Jiva: Soul is taken as a conscious
substance. Consciousness is the essence of the soul. The consciousness is
always present in the soul, though its nature and bodies of earth, water, fire,
air. Midway between the highest and the lowest have to five senses like warms,
ants, bees and men. Perfect souls (highest soul) are that have overcome all
karmas and attainment omniscience.
According
to Jaina, Jiva means, the suffering individual or bounded individual called
jiva or living. Soul means conscious substance. The soul is inherently perfect.
4.
The
concept of Bondage of the soul: The jiva infected
with passions takes up matter in
accordance with its karma. The bondage or the fall of the soul begins in
thought. There are two kinds of bondages.
i.
Internal or ideal bondage i.e. the
souls bondage to bad disposition (Bhava Bandha)
ii.
Its effect, material bondage i.e.
the soul eternal association with matter (Drvya-bandha).
5.
The
Concept of God: The Jains rejects the existence of
God s the creator of the world. One should worship this liberated or the
perfect souls. The liberated soul is called a victor nd hero (jina0. They
believe in speeches of Tirthankara’s, but not in the existence of God.
6.
Every
Jain should attain Tri-Ratna’s (Three Jewels). They are:
i.
Ahimsa (non-violence),
ii.
Satyam (Truth)
iii.
Astheyam (Non-stealing)
iv.
Brahmacharyam (Abstinence from self
indulgence)
v.
Aparigraha (Abstinence from all
attachment)
Educational
Implications:
I.
Aims
of Education:
1.
The samvara is the aim of
education. The process of stoppage of a flux is known as samvara. And by this
process of stoppage of flux, the soul must liberate with the matter.
2.
The nirjana is the aim of
education. The process of wearing out of karma in the soul is known as nirjana.
By this process one has to completely eliminate the matter with which the soul
is already mixed up.
3.
Obtaining right knowledge is the
aim of education. By this remove the ignorance about real nature of soul.
4.
Studying the sacred teachings of
the Tirthanakaras is is the aim of education.
5.
Attaining Tri-Ratnas (Three Jewels)
i.e. Right Faith (Samyak Darshanam), Right Knowledge (Samyak Jnana) and Right
Conduct (Samyak Charitham) is the aim of education.
6.
Adaptation of Five Vows (Pancha
Maha Vratha’s) is the aim of Educatiion. They are:
i.
Ahimsa (Non-violence)
ii.
Satyam (Truth)
iii.
Astheyam (Non-stealing)
iv.
Brahmacharya (Abstinence from self indulgence)
v.
Aparigraha (Abstinence from all
attachment)
II.
Age
for Studies:
Education begins when the child
at the age of five (5) years at Jaina Ashramas. Acharya or teacher starts the
education to children. Higher education must be taken by child from the Jaina
Viharas.
III.
Curriculum:
There was no systematic
surriculum followed. Jaina teachers taught Vedas, Upanishads, Various
Darshana’s, Puranas, Jatakas (the stories related Jaina Tirthanakara’s),
Natural sciences, Chemistry and philosophy were as a part of curriculum.
IV.
Methods
of Teaching:
There may be no systematic
methods of teaching seen in the Jainism. But it can be assumed that the
following methods of teaching can used in the Jaina Viharas. They are:
1.
Oral Method
2.
Repetition and Memorization
3.
Following the Five Vows
4.
Experimental Method
5.
Individualized teaching method
6.
Discussion
7.
Self-study
V.
The
Teacher:
Jaina Education also known as
‘teacher centered education’. More and more respect to teacher was given in the
Jaina education. Teacher should always ideal in front of their students.
Teacher should follow the five vows and jaina rules. He was right guide for
their students. Teacher always practice worship for salvation or liberation
which is known as Nirvana.
VI.
The
Student:
Students should
achiev the Three-ratna’s in the life. They are:
1.
Right
faith (Samyak Darshanam): Faith in tirthanakara’s and
their sacred teachings is necessary. The right faith means respect and interest
(Sradha) towards truth. Perfect faith helps in get perfect knowledge.
2.
Right
Knowledge (Samyak Gnanam): Right knowledge is that
detailed cognition of the real nature of the ego and non-ego and is free from
doubt, error and uncertainty.
3.
Right
Conduct (Samyak Charitham): Jainism is give special
stress in right conduct. It means one should refrain from what is harful and do
what is beneficial. A practical code of conduct has been given below.
i.
Take the five great vows (Pancha
Mhavrata’s), Ahimsa (Non-violence), Satyam (truth), Astheyam (Non-stealing),
Brahmacharyam (Abstinence from self indulgence) and Aparigraha (Abstinence from
all attachment). The Ahimsa ought to be practiced not in theory but in thought,
speech and action.
ii.
Extreme carefulness in walking,
speaking, doing so as to avoid any harm to any life.
iii.
Practice restraint of thought,
speech and bodily movements.
iv.
Practice ten different kind namely
forgiveness, humility, straightforwardness, truthfulness, cleanliness,
self-restraint, austerity, sacrifice, non-attachment and celibacy.
v.
Mediate on cardinal truths
regarding the self and world.
vi.
Conquer through fortitude, all
pains and discomforts that arise from hunger, thirst, heat and cold.
VII.
The
Discipline:
According to Jainism, discipline
is compulsory. A student had to lead a highly disciplined life. Jainism is
given more preference for self discipline.
VIII.
Merits
of Jainism:
1.
It is highly disciplined and
proposed value based education.
2.
It is proposed residential based
education.
3.
It is also teacher centered
education.
4.
It is given more emphasis in
ahimsa.
IX.
Demerits
of Jainism:
1.
It is given more emphasis on
discipline which cannot be possible to practice.
2.
It is atheistic system. No faith in
God.
3.
More emphasis on values which may
be impractical.
