MEDIEVAL EDUCATION SYSTEM IN INDIA
Education- the 9 letter word may seem complex at once. Education has different meaning for different people. A proper definition of education is NOT the delivery of information; it is cognitive mapping of reliable access to optimal states of mind. EDUCATION is not the study of the sciences to transform the world but it is the knowledge to be acquired to become a better human being. Therefore, the medieval education system in India taught Indians to work on various fundamentals to live a healthy and happy life forever.
The most important contribution of ancient India not only for India but also for the world is in the field of education. It may also be remembered that education is not an abstract term. It is manifested in the cultural economic, individual, philosophical, scientific, social and spiritual advancement. In other words, education is the means for developing the mind for the betterment of the individual and society. Seen from this perspective, the following views of great scholars and thinkers deserve mention.
Albert Einstein:-
“We owe a lot to the Indians who taught us how to count without which no worthwhile scientific discovery could have made.”
Mark Twain, an American Writer:-
“India is the cradle of the human race. Most valuable and the most instructive materials in the history of man are treasured up in India only.”
Lancelot Hagen, in his publication Mathematics for the Millions:-
“There has been no more revolutionary contribution than the one which the Hindus made when they invented zero.”
Education in India during Vedic, Buddhist & Medieval Periods
Sources of the Vedic Age education: Vedic Literature
No study of the source of Indian culture, education, philosophy and thought is complete without an adequate acquaintance and understanding of the ‘Vedic Literature’. The Vedic literature represents the most important and intrinsic part of life of the India people.
The Vedic literature consists of the following
1. Four Vedas
2. Six Vedangas
3. Four Upvedas
4. Four Brahmanas
5. One hundred and eighty Upanishads
6. Six systems of philosophy
7. Bhagwad Gita
8. Three Smritis
Main features of the Vedic Education
Free education in Ancient India:- In ancient India teaching was considered to be holy duty which a Brahman was bound to discharge irrespective of consideration of the fee teacher were expected to devote their lives to the cause of teaching in the missionary spirit of self-sacrifice, and the society laid down the principal that both the public and state should help the learned teachers & educational institutions very liberally. Society realized that “Vidyadana” or the gift in the cause of education was to be the best of gifts, possessing a higher religious merit than even the gift of land. On the occasion of religious feats, students and teachers were invited and donations were given liberally.
1. No state control on education:- Rulers of the country had very little directly to do with education. It was a private affairs of the people managed entirely by Brahmans.
2. High status of Teachers:- Teachers were a highly honoured class-honoured by even by kings. Kings rose from thrones to receive great teachers such as Narada, Vashishtha and Vishwamitra.
3. Teachers as Parents: - Teachers behaved as parent to their pupils and pupils behaved as members of the teachers’ family. The attitude of the pupil was to be one of complete submission.
4. Residential Schools:- Teachers and pupils lived together and so identified themselves with one another.
5. Immediate aim:- Vocational: The immediate aim of education, however, was to prepare the different casts of people for their actual needs of life.
6. Curriculum:- The subjects of instruction varied according to the vocational needs of the different castes from the Vedas and Vedangas in case of Brahmanas, to the art of warfare in the case of Kshatriyas, and to agriculture and trade, arts & crafts in the case of Vaishyas.
7. Methods of Instruction:- The methods of instruction generally consisted of recitation by the teachers and repetition by pupil, followed by explanation by the teacher , questioning by the pupil, and discussion between the teacher and the pupil.
8. Individual teaching:- Pupils were tough individually not en masse by the class method
9. Method of study:- The method of study consisted in listening to the teacher, reflection on what has been listened to and its constant revision and discussion.
10. Role of Travel in Education:- Travel was regarded as necessary to give a finish tough to education.
11. Sanskrit as the Medium of Instruction: - The medium of instruction was Sanskrit.
12. Self-control & Self–Discipline: - It was considered to be the best discipline. However Corporal punishment was not altogether ruled out.
13. Wide spread education of women:- In the earlier Vedic, and Upanishad times, girls were free to go through the “Upanayana’ ceremony , live a life of celibacy, studied Vedas, vedangas and other subjects along with their brother pupils.
14. Ultimate aim of education-self-Realization:- The ultimate aim of education in ancient India was not knowledge as preparation of life in this world or for life beyond but for complete realization of self-for liberating of the soul from fetters of life, both present and future. That knowledge was real, which led to emancipation-led from unreality to reality, from darkeness to light, from death to immortality.
Aims, Ideals and Objectives of Vedic Education
1. Ultimate objective as moksha or self-realization:- Ancient Indians believed that education should prepare and individual in such a way as to prepare him to attain the objective of liberation, i.e. to be one with the almighty and to be free from the cycle of births & deaths.
2. Infusion of Piety & Religiousness:- In ancient India religion played a prominent part. Education aimed at the infusion of piety and religiousness in the minds of the pupils.
3. Education for worldliness:- Vocational aim :- Happiness in other world was given more stress than the happiness in this world. This world according to them, was unreal & full of fetters. The highest wisdom was a release from these betters.
4. Character formation:- Education must from character. Mere intellect was not of worth if the person was devoid of not much morality. Morality or the right behavior was the higher “Dharma”. Education was regarded as a means of inculcating values such as strict obedience to elders, truthfulness, honesty and temperance.
5. Development of all round personality:- Ancient Indians believed that personality should be developed through education. Personality was developed through the following methods:-
(a) Self-restraint
(b) Self-confidence
(c) Self-respect
(d) Discrimination and judgement
6. Stress on Social duties:- A student was not to lead self-centered life. He was to perform his duties as a son, as a husband, as a father & many other capacities conscientiously and efficiently in the society. His wealth was not for his own sake as for his family, he must be hospitable and charitable. All professions laid stress on civil responsibilities.
7. Promotion of Social Efficiency and Welfare:- The promotion of social efficiency & welfare was an equally important aim of education. Education was not imported simply for the sake of culture or for the purpose of developing mental powers but for the purpose of training every member of society in the profession which he expected to follow. Society had accepted the theory of division of work which was later on governed by the principle of heredity. Each family trained its children in its own profession. The purpose was to make each individual society efficient.
8. Preservation and promotion of culture:- the preservation and promotion of national culture and heritage was also stressed. “The services of the whole community were conscripted for the purpose of the preservation of the Vedic literature. Every person had to learn at least a portion of his sacred literacy heritage.” A section of Brahman as had to devote the whole of their life to the cause of learning to commit the Vedas to memory in order to ensure preservation.
Education of Women
The Vedas give a very honourable & respectable status to women. They were eligible for higher education for the study of the Vedas and the performance of administrative and other important jobs mostly performed by men even today.
Boys should go to the schools meant for boys and girls should go to the schools where there are women teachers. The women should have opportunity to attain knowledge of the Vedas from all the four concerns.
Role of Mother in Education:
A mother should impart education to her children so as to broaden their horizon. At this stage good manners are to be taught so that the children behave properly with the elders and in assemblies.
Teachers as Spiritual as well as Intellectual Guide
Teacher occupied a pivotal position in the Vedic System of education. The teacher was a parent surrogate (Parent Substitute), a facilitator of learning, exemplar and inspirer, confident, detector friend and philosopher moral educator, reformer, evaluator, character and personality builder, importer if knowledge & wisdom and above all a guru, religious & spiritual guide. The relationship between the teachers and pupil was regarded as filial in character. Teacher was the spiritual father of his pupils. In addition to imparting intellectual knowledge to them, he was also morally responsible. He was always to keep a guard over the conduct of his pupils. He must let them know what to cultivate and what to avoid. He must instruct them as how to sleep and as to what food they may take and what they may reject. He should advise them as to the people whose company they should keep and as to which of the villages and localities they should frequent. During the Vedic period learning was transmitted orally from one generation to another. Great importance was attached to the proper accent and pronunciation in the Vedic recitation & these could be correctly learnt only from the lips of a properly qualified teacher. The spiritual solution depended almost entirely upon the proper guidance of a competent teacher.
Process of Instruction
There were three steps in instruction:
1. Sravana
2. Manana
3. Nididhyasana.
Sravana is listening to words texts as they uttered by the teacher.
Manana is the process of deliberation or reflection of the topic taught.
Nididhyasana represents the highest stage.
Admission and Evaluation System
There seems to be no direct reference available to spell out the methodology followed by the Acharya to judge the adequacy of knowledge of his pupils. Yaskas and Sayana, famous commentators on the Vedas, have inferred from the Rig Veda hymn that the students were given three grades as under:
1. Maha Prazanan grade:- Students of very high ability.
2. Madhyama Prazanan grade:- Students of high ability.
3. Alpa Prazanan grade:- Students of low ability.
Autonomy of Educational Institutions
Teachers in the Vedic period were autonomous in their work and they followed various methods of admission and assessment. A teacher was the sole pedagogic authority to decide whether the student was fit for admission & also to decide whether he had completed his studies.
Studentship
There is a long hymn in the ‘Atharva Veda’ describing the ceremony pertaining to studentship. The initiation ceremony was called Upanayana which lasted three days. It laid down the foundation of a planned life. The pupil owed his first birth-physical to his parents & the second birth spiritual to his teacher. The rite of Upanayana was meant to purify body and mind and to make one fit for receiving education.
After ‘Upanayana’ the pupil entered into a state of ‘Brahmacharya’ indicating that it was a mode of life, and a system of education. The ‘Brahmachari’ as the aspirant for education was now called lived according to prescribed regulations, i.e., physical discipline as well as spiritual discipline.
Curriculum
According to recent researches, following disciplines were included in the curriculum in the graded forms in accordance with the stages of education.
1. Anthropology
2. Astronomy
3. Economics
4. Epistemology
5. Eschatology
6. Ethnology
7. Geology
8. Human eugenics
9. Mathematics
10. Military Science
The system of education was well-organized. It was suited to the needs of the society education was considered as the greatest gift in ancient India. It was aimed at the development of personality of an individual to his maximum extent. Education helped in the realization of spiritual & moral values, besides preparing for worldly pursuits. It was freely available to all those who wanted the relations between teachers and the pupils were based on love and affection. They were very cordial & intimate.
EDUCATION DURING BUDHIST PERIOD
The monasteries were the centers of education during the Buddhist period. Besides monasteries, there were no other organizations for imparting education. Only the Buddhist could receive religious and other types of education. Other persons were deprived of this facility. There was no place for Yajna in the Buddhist system. Buddhist period in Indian education roughly starts from 600 B.C and last for about 1200 years till 600A.D. During Vedic period education was mostly individualistic effort whereas during Buddhist period institutional organization is one of the chief characteristics of education.
Buddhist education was based on the teaching of Gautam Buddha. These teachings were so important that they remained a source of inspiration for individual as well as social development in India. The influence of Buddhist teachings cannot be undermined even during later period.
Aims of education
The chief aims of Buddhist education had been the following:-
(1) Development of education: - The chief aim of Buddhist education was all round development of child’s personality. This included his physical, mental, moral and intellectual development.
(2) Formation of character: - During this period, in the organization of education, special emphasis was laid on the formation of character of the students. Student life was hard and rigorous. They observed celibacy.
(3) Religious education: - In the Buddhist era, religion was given top priority and education was imparted through it. The chief aim of education was propagation of religion and inculcation of religious feelings and education served as a mean to achieve salvation or nirvana.
(4) Preparation for life: - In this system of education, there was a provision for imparting wordily and practical knowledge along with religious education so that when the students entered normal life they may be able to earn their livelihood.
Four noble truths
Buddha was primarily an ethical teacher and reformer, not a metaphysician. The message of his enlightenment points to man the way of life that leads beyond suffering. The four noble truths are:-
(1) There is suffering.
(2) There is cause of suffering (Dukhasamaudaya).
(3) There is cessation of suffering (Dukhanirodha).
(4) There is a way leading to the cessation of suffering (Dukhanirodh- marg).
Pabbaja ceremony
Pabbaja was an accepted ceremony of the Buddhist monasteries. Pabbaja means going out . According to this ceremony the students after being admitted to a monastery had to renounce all his worldly and family relationship. An individual belonging to any caste could be admitted to a monastery and after being admitted he did not belong to any caste. For pabbaja ceremony the individual had to get his head fully shaved and put on yellow clothes. In this shape he was presented before the presiding Bhikshu. On presentation this individual would pray for admission to the monastery. On his prayer the head Bikshu would administer three basic advices:
(1) I take refuse with Budha.
(2) I take refuge with religion.
(3) I take refuge with the order.
The aspirant for admission used to pronounce these advices very distinctly. Then his admission was permitted. On being admitted the individual was called a Sharman.
Upasampada ceremony
After pabbaja the Buddhist monk had to undergo the Upasampada ceremony. This ceremony was different from pabbaja ceremony. It was after receiving education for twelve years, that it is at the age of twenty years,Upasampada ceremony was performed. The Sharman has to present himself in front before all other monks of the monastery. One could be admitted for this ceremony only when the majority of the monks voted in favour of the same. After this ceremony the Sharman was regarded as full- fledge member of the monastery. On this occasion all his worldly and family relationships ended.
Responsibility of teacher
Both the teacher and the student were responsible to the monastery or the Budhist order. But regarding education, clothes , food and residence of the student monk, the teacher was wholly responsible. The teacher was also responsible for any treatment of the student whenever he fell ill. The teacher used to bestow all the affection to his student and used to educate his through lecture and question answer method.
Daily routine of students (Diuchariya)
The student was expected to serve his teacher with all devotion. On rising in the morning the student will arrange everything for the daily routine of the teacher. He will cook his food and clean his clothes and utensils. Whatever he acquired through begging alms, he would place before teacher. The student had to prepare himself to receive education at any time whenever the teacher required him.
Curriculum
The curriculum was chiefly spiritual in nature. It was because the chief aim of education was to attain salvation. So the study of the religious books was most important. This type of curriculum was meant only for the monks. Besides these spinning, weaving, printing of the clothes, tailoring, sketching, accountancy, medicines, surgery and coinage were the other subjects of Budhist education.
Expulsion of pupils
The teacher of a budhist monastery were empowered to expel any student on charge of misconduct or any type of serious disobedience. However, the student was expelled only when it was definitely ascertained that he lacked faith and respect for the teacher and the other things related to the sanctity of the monastery. After the death of the teacher or when the teacher changed his religion or left the monastery for elsewhere, the students also deserted the monastery. The education of the concerned students ended then and there.
Method of teaching
Budhist education aimed at purity of character. Like Vedic education it was training for moral character rather than psychological development of the students. One has to attain the stage of Bodhisattva. Mental and moral development was emphasized. Following were the methods:-
1. Verbal education: Through the art of writing had been well developed up to Budhist period yet, due to shortage and no availability of writing materials, verbal education was prevalent as it was in Vedic age. The teacher used to give lessons to the novices who learnt them by heart. The teacher used to put questions on the learning the lesson by heart.
2. Discussion: In order to win discussion or Shastrartha and impress the general public, it was necessary to improve the power of discussion. This was also needed to satisfy the critics and opposing groups and establish one’s own cult. Thus, rules were framed for discussion.
3. Prominence of logic: The importance of discussion encouraged the logic in the Budhist period. The controversial matters could not be decided without logical argument. Logic was also useful in the development of the mental power and knowledge.
4. Tours: The main of the Budhist monks was to propagate Buddhism .Hence some Acharyas like Sariputta, Mahayaggalva, Aniruddha, Rahula, etc gave the importance to tours for educating people.
5. Conference: Conferences were arranged on every full moon and 1st day of month in the Budhist sanghs. The monks of different sanghs assembled and put forward their doubts freely. The attendance of every monk was compulsory in such conference.
6. Meditation in solitude: Some Budhist monks were more interested in isolated spiritual meditation in lonely forests and caves. Only those monks were considered fit for lonely meditation who had fully renounced the worldly attraction and had spent enough time in the sanghs and had gained the efficiency for solitary medications.
Assembly of learned people
On the beginning and close of every month learned people used to assemble together. This type of assembly together was a very important part of Budhist education. The purpose of this assembly was to maintain the moral standards of all the monks, because the total education was based on morality. It was compulsory for all the monks to be present in this assemble so much so that even ill monks used to try to attend it anyhow. If due to illness it was not possible for monk to come, then assembly was held near his residence. This assembly was quite democratic and it has immense moral impact on all concerned.
The nature of mass education
The monasteries or Buddha Vihars were the chief centres of learning and only the Budhist monks could be admitted to them for education. Thus there was no planned arrangement for mass education as such during the period. It forms this position it would be wrong to construce that the Budhist monks were unkindful of the education of the people in general. So at the time of begging alms the monks used to remove the religious doubts of the people through their interesting conversation or short and alp lectures. Thus the people in general received moral and religious education from the monks.
Women education
Women education during the Budhist period was at its lowest ebb, as the women folk were despised in the sense that lord Buddha had regarded them as the source of all evils. So he had advised during his regarded them as the source of all evils. So he had advised during his life time not to admit women in monasteries. But after some time due to the insistence of his dear pupil Anand, Buddha had permitted about 500 women along with his stepmother for admission in Vihars with many restriction and reservation.
Vocation Education
Vocation education was not ignored during the budhist system of education. The monks of Vihar were taught spinning, weaving and sewing in order that they meet their clothing requirement. They were taught architecture as well. Education in architecture enabled them to build up new Vihars or repair the old ones. Similarly the householders following Buddhism but living outside Vihar were given training in different type of and also earn their livelihood.
Role of Teacher in Budhist system
Budhist philosophy admit the possible of attaining peace here and now, though, it start with a pessimistic note. Teacher, therefore, need not have any cry of despair. Bhikshus were the teacher. Budhist vihar as or monasteries have their methods of Imitation and training for the apprentices. The preceptor must give his disciple, all possible intellectual and spiritual help and guidance. There was mutual esteem between the teacher and the pupil. There relations were like father and son. The teacher was regarded as spiritual father or intellectual father of the student.
During Budhist period the place of teacher in the scheme of education was very important. There were the categories of teachers – Acharyas and Upadhayas. According to Sutras Literature Acharya may admit according to his unfettered discretion, a number of pupils, who would have to live with him at this house, for a minimum period of twelve years. He would not accept any fees from the pupils under this instruction. The progress shown by pupil was the only factor that determined the continence of his apprenticeship.
Student in Budhist system of education
The Budhist system like the Brahmanical, enjoins upon the pupil the duty of serving this preceptor as a part of education. The pupils is to rise early in morning from the bed and give his teacher teeth-cleanser and water to rinse his mouth with; then, preparing a seat for him, serve him rice- milk in rinse his mouth with; then, preparing as seat for him, serve him rice milk in rinsed jug, and after his drinking it, wash the vessel and sweep the place. Afterwards he is to equip him for his begging round by giving him fresh undergarments, girdle, his two upper garments, and his alms- bowl rinsed and filled with water and then is to dress and equip himself similarly if he wants to accompany his teacher but must not walk too far from or near wants to accompany his teacher but must not walk too far from or near wants to accompany his teacher but must not walk too far from or near him. He is not to interrupt his teacher in speaking, even if he makes a mistake. There were also rules for the expulsion of a pupil by his teacher. In five cases a Saddhiviharika ought to be turned away; when he does not feel great affection for his Upajjhaya, nor great inclination towards him, nor much shame, nor great reverence, nor great devotion.
The present education experiment like basic education, Vishwa Bharti ,Aurobindo Ashram, Gurukul Kangri and Banasthali Vidyapeeth,etc., are the glaring examples of our ancient system of education in the country. In the words of S.K.Mukerjee, “They were started with the object of reviving the ancient institution of Brahamacharya, of revitalizing ancient Indian philosophy and literature and of producing good citizens and preachers of Vedic religion.” While delivering his address in the Dada Bhai Naurozi lectures series L.S. Mudaliar, a renowned Indian educationist had said “Let our young Indian realize the heritage that is there. May the young generation imbibe the true spirit of India and follow it in all their endeavours.”
EDUCATION DURING MEDIEVAL PERIOD
The period under review covers the system of education in India from about the 10th century A.D. to the middle of the 18th century, i.e. before the British rule.
Chief characteristics of Muslim education:-
Aims of education:
(a) Developing love for Muslim culture and religion.
(b) Enabling the individual for Islamic life.
(c) Preparing the students for the next world.
(d) Equipping the students for a vocation.
(e) Preparing individuals for running administration.
(1) Patronage of the rulers: The rulers helped in the spread of education. They built educational institutions and universities. They endowed them with the funds. Big landlord also provided financial help for the spread of education. The rulers patronized the men of learning.
(2) No state control: The rules neither claim any authority over the educational institutions nor interfered with their management.
(3) Religion dominated education: In the words of S.N. MUKERJI, “The whole educational system was saturated with the religious ideals which influenced the aim, the contents of study, and even the daily life of the pupils.” The pupils acquired knowledge as a religious obligation.
-Priya Ray
raypriya28@gmail.com
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