Education in the Epic Period

The Rāmāyaṇa and the Mahābhārata were the two main epics of ancient India. The value of these two epics was considerable indeed because these two epics give us a very clear idea about the highly developed culture of ancient India. But these two epic do not contain much regard to education. These epic mainly deal with action not in the thought. So purely educational evidence of the Epics is however very meager. But when we going through the subject–matter of the Rāmāyaṇa and the Mahābhārata then we find that the two epics also give us some very useful information bearing on educational ideals and institutions.

Admission and Period of Studentship:

During the age the pupils’ first introduction to education was started through the Vidyārambha ceremony. This ceremony was known as Upākrama ceremony in Epic age. After the performance of this ceremony the pupil started their Vedic studies. In the Mahābhārata Pāṇḍavas started their Vedic studies after the performance of Upākarma or Vidyārambha ceremony^[1]. But the pupils’ actual education was started after the performance of Upanayana ceremony. In the Rāmāyaṇa, Rāma and his half brothers started their education after the Upanayana ceremony^[2]. In the Śhānti parva^[3] of the Mahābhārata mentioned that after the performance of Upanayana ceremony the Brāhmaṇa boys started their Vedic education. Dṛtarāstra, Pāṇḍu, Vidura also started their education after the performance of Upanayana ceremony^[4].

During the age the period of studentship was also spread over the twelve years. The Mahābhārata^[5] mentioned that up to the age of twenty five years the Brahmacāri could continue his studies_.But the Naiṣṭhika Brahmacāris devoted their entire life to pursuit the knowledge. For the pursuit of knowledge the ideal student named Utaṅka^[6] who spread his major part of life in his preceptor’s house.

Conditions and Duties of studentship:

In the earlier period aforesaid that after the Upanayana ceremony the student used to live under the roof of his preceptor. It was their first condition of studentship. But now situation was something changed. Some students lived with his preceptor and some student under the appointed private teacher after the Upanayana ceremony. In the Ādi parva of the Mahābhārata^[7] we get the following account of the education of the Kauravas and the Pāṇḍavas, Mahātmā Bhīṣma brought to his place the Vedic scholar Droṇācārya and entreated him to educate his grandsons in proper conduct and warfare. So during the age it was not mandatory account that everyone should live with his preceptor’s house. But majority of the students had their schooling under the discipleship of Gurus residing with them in their abodes. This was the general practice. Rāma after the Upanayana lived with his preceptor and finished the education^[8]. Mahātmā Bhīṣma, Guru Droṇācarya, King Draupad also lived in the house of his preceptor for proper training^[9].

As regards the duties of the students, the Epic period also mentioned that, an ideal student always served for his teacher. He observed all the rules and conduct of his teacher. He always got up early in the morning and slept in after his preceptor. Every morning and evening he had to performed the Sandhyā adoration. With the clean body he started his daily courses. He used to beg alms for his preceptor and look after his house and cattle. He also controlled over his senses and avoided mado, moha and capalatā. He used to avoid honey, perfume, garlands. He also avoided the female company. Through the proper prāyaścita he purified his soul. These were the some important duties and restrictions of studentship of Epic age. Without these duties and restrictions none can able to receive the proper training or education^[10].

Subjects of study:

The Rāmāyaṇa and the Mahābhārata give the detailed syllabus of various subjects. During the age Veda, Ānvīṣikī, Vārttā, Dandaṇīti, were the main subjects of study. Besides these many other subjects like Yuktiśāstra, Śabdaśāstra, Gandarvaśāstra, Purāṇa, Itihāsa, Ākhyāna, and Kalāvidyā were included in the curriculum^[11].

During the age specialization of any subject was compulsory because all the castes groups had their special curricula appropriate to their occupations. The Brāhmaṇas were the priest. They studied all the subjects. But they were specially trained in the Vedas^[12].The Kṣatriyas were the rulers. They had compulsorily to learn Military education, the art of archery, ‘Dhanurveda”. The Rāmāyaṇa contains a reference to the military training of King Daśarata’s sons during their boyhood^[13]. Like that in the Mahābhārata we also find the military training of Kauravas and Pāṇḍavas. Guru Droṇācārya imparts education to Kauravas and Pāṇḍavas in a very short time^[14]. The Vaiśyas were studied all the Vārttāśāstras^[15]. But when we discuss about the education of princes then we find that a person is also able to qualify in diverse course of subjects.

In the Rāmāyaṇa we find that Rāma and his brothers were well versed in all the Śāstras. Specially Rāma was well versed in the Veda, Vedāṅgas, Dhanurveda, Nītiśāstra, Vartta, Itihāsa, Purāṇa, Military arts, Poetry, Philosophy, Arthavivāga, riding on horses and elephants. He was also an expert charioteer^[16]. He was mastered in the use of all kinds of missiles and weapons that were known as Valā and Ativalā^[17]. He was also profoundly proficient in Music^[18].

In the Mahābhārata^[19] we find that the Pāṇḍavas studied all the Vedas, various Śāstras, Nīiti, Itihāsa, Purāṇa, Archery, and different types of military arts. Ācārya Droṇa taught them Dhanurveda in all its branches^[20]. Arjuna taught Abhimanyu and other princes on the same line^[21]. So it is clear the Epic introduced the variegated curriculum of studies. But the main emphasis was laid down on the study of Military sciences.

Methods of Study

During the age the methods of study were varied from class to class. But recitation and recapitulation were very popular during this period^[22]. Every day students’ were required to spend a part of their time in the school in jointly reciting a portion of work they had committed to memory. As a result of this training the memory of average student was very highly developed. During the age Tapasyā, Svādhyāya, Debate and discussion were still popular^[23]. Besides this storytelling and listening the learned person was also very popular during the age. In the Mahābhārata^[24], the learned Ugraśravā went to the Naimisāranya, the hermitage of Śaunaka, where he delivered the lectures in front of Śaunaka’s disciples about the Brahmatattva. Practical examination was another method which was very popular during the age. We find in the Mahābhārata^[25] that Droṇācarya frequently took the practical examination, to test the students’ quality of education.

Position and Duties of the teacher:

The teacher also possessed the highest moral and spiritual qualifications during the age. The teachers’ were generally called the Ācārya and Guru. We find the three types of Ācārya during the age viz., Chandovit Ācārya, Vedavit Ācārya, and Vedyavit Ācārya. The Vedavit Ācārya was the chief among the two types of Ācāryas’^[26].

Various descriptions were met with in the Rāmāyaṇa and the Mahābhārata of celebrated Gurus like Vasiṣṭha, Viśvāmitra, Sandīpani, Droṇa, Parasurama and Kaṇva. In the Mahābhārata we find some stories like–the story of Ekalavya, the story of Upamanyu, story of Āruṇi and Veda^[27]. From these stories we gathered that the teacher received high reverence during the age.

As regards the duties of the teachers’ in the Epic also mentioned that the teacher was the guardian of the students’ life. He had immense moral responsibility. He builds the life of his student. The Mahābhārata^[28] mentioned that that the parents only create the body of his child. But the preceptor gives new birth of his student.

Educational Institution:

The educational institutions during the Epic period were mostly correspondence with earlier period. But during the age hermitage education was very popular. In the hermitage the students used to have very congenial atmosphere for learning. The Epics tell us numerous hermitages where pupils’ from distant parts of the country gathered for instructions.

A full-fledged hermitage had several departments, which were enumerated as follows:—

1. Agnisthāna—The place of worship.
2. Brhama sthāna—The place of study Veda.
3. Viṣṇu sthāna—The place for teaching Rājnītividya.
4. Mehandra sthāna—Military section.
5. Vivasvata sthāna—Astronomy section.
6. Soma sthāna—Section of Botany.
7. Garuḍa sthāna—Section dealing with Transport and conveyances.
8. Kārtikeya sthāna—Military organization^[29].

Some of the famous hermitages during the Epic period were:—

1) The hermitage of Vālmikī: The famous hermitage of the Vālmīki was situated in Citrakūta hill on the bank of the river Tamasā^[30]. Many students resided in this hermitage to become proficient in Śāstrik knowledge. The twins sons of Rāma, Kuśa and Lava were taught the Vedas, Vedāṅgas and the art of music in this hermitage^[31]. The beauty of this hermitage was so admirable that many venerable guests like to come in this hermitage again and again. It was the most famous hermitage during the Epic period.

2) The hermitage of Bharadvāja : The hermitage of Bharadvāja was situated near the confluence of the river Ganga and Yamuna^[32]. Ṛsi Bharadvāja was master in aśtravidyās. That is why, his hermitage was basically popular for military education. King Drupada and Droṇācārya, the son of Ṛsi Bharadvāja were received education in this hermitage^[33].

3) The hermitage of Agastya : The hermitage of Agastya was situated in Daṇḍakāraṇya^[34]. Several students used to live here to study the various Śāstras. The Mahābhārata refers to that king Yudhiṣṭhira visited this hermitage^[35]. In this hermitage the students performed the different types of Yajñas and continuously study the Vedas, Vedāṅgas and different other subjects.

4) The hermitage of Mahaṛṣi Kanva: The hermitage of Mahaṛṣi Kaṇva was situated on the bank of the river Mālinī^[36]. There were many small hermitages situated on the bank of the river Mālinī but Maharṣi Kaṇva’s hermitage was one of the best among them. The whole environment of the jungle tract around the Mālinī used to be odorous with the blazes of the sacrificial altar and resonant with the chanting of the Veda mantras^[37]. In this hermitage there lived eminent scholars of Veda, Jurisprudence, Philosophy, Smṛti and so on.

5) The hermitage of Śaunak: The hermitage of Śaunak was situated in Naimiṣa forest^[38]. Thousand of disciples lived with Saunak. The presiding personality of Śaunak was called Kulapati. It was his designation because thousand of disciples used to study under the roof of sage Śaunak. The wide ranges of subjects were studied in this hermitage. This hermitage was also the holy spot of pilgrimage.

Besides these hermitages many other hermitages like the hermitage of Vyāsa, Vaiśiṣṭha, Viśvāmitra, Paraśurāma, Dhaumya and Kāśyapa also were held in high esteem during the age.

Education of Women:

The education of women was still extensive but we find divergent views regarding the education of Women. Some authorities expressed that women were not found adequate opportunity during those days. But when we discuss the overall status of women then we find some changes. But with regard to the educational status of women in the Rāmāyaṇa and the Mahābhārata, we find the name of several erudite scholars. This throws light that during the age women also received education. Parents were eager to educate their daughters so that they might emerge as learned scholars. Sitā, the wife of Rāma was an erudite scholar. After the marriage she continued to have her lessons on Śruti from famous Brāhmaṇas. During her exile period she could pride herself on being Paṇḍitā^[39]. Like that many other women were highly qualified during the age. They were Kauśalyā, Tārā, Śakuntala, Draupadi, Kuṇṭī, Gāndārī, Sāvitrī, Śhivā, Vidulā, Sulavā, Gautami, Arundati, Śāndili, Damayantī, Śikandī, Gañgā, Satyavati, Gāndhārī, Mādhavi, Subadrā, Citrāṅgadā, Śabarī and so on. Some women like Yogiṇī Sula, Sidhi Shiva,Tapasviṇī Śāndilyaduhitā observed permanent celibacy. They were the Naiṣṭhika Brahmacārinis throughout their lives^[40].

During the age parents generally appoints private teachers for their daughters. In the Mahābhārata^[41] we find that Draupadi along with her brothers received his education from the private teacher. In the Virāṭa parva of the Mahābhārata^[42], we find that as a private teacher Vṛhannalā Arjuna, taught dancing and singing to Uttarā.

Education of other Castes

In the epic period, the three upper classes, such as, Brāhmaṇa, Kṣatriya and Vaiśya were entitled to Vedic studies. But there is divergent opinion regarding Śudra’s right to education. Śudras had no right to be invested with the sacred thread and therefore, they were debarred from prosecuting the Vedic studies. But in the Mahābhārata we find that Lomaharṣan Sauti and Sanjay belonging to charioteer class were very proficient in knowledge^[43]. They did not study the Vedas, nevertheless they were acquainted with the essence of the Vedas by means of going through the Purāṇas. We find that Yudhiṣṭhira appointed Yuyutsa to safe guard Hastinapura. None would appoint an ignorant person in such a strategic position. Certainly Yuyutsa was an intelligent and learned man. In the Rajasuya sacrifice Yudhiṣṭhira addressed Śudra as ‘Venerable’. From the term ‘Venerable’ it may be presumed that during those days Śudras were held in the eye of high esteem^[44]. Besides, in the cabinet of ministers there were three persons belonging to Śudra class. We may also point out the case of high-minded Vidura. He was born from the womb of Śudrā woman. But by means of his paternal introduction Vidura was entitled to the Vedas. Nevertheless, he introduced himself as Śudra^[45]. From the aforesaid references it may be said that during those days there were many doubts regarding Śudra’s right to education in the society. Almost in all cases Śudras were engaged in the service of the upper three classes. Hence there were many obstacles and restrictions regarding Śudras right to education during those days.

End of Studentship:

The studentship terminated with the performance of Samāvartana ceremony. There were no extra innovations and alterations. All the students, offering the proper gurudakṣinā performed Samāvartana ceremony and thereafter started their family life. But in the Mahābhārata^[46] we find an interesting thing that sometime the teachers were satisfied with the unalloyed (pure) devotion of their students, they offered their own daughters in marriage with the students after the Samāvartana ceremony and thereby made the teacher-student relationship more closer. For example, the sage Uddālaka and the sage Gautama offered their daughters to Kahoda and Uttanka respectively in marriage.

To sum up the system of education in Epic age, we find that during the age Brāhmaṇa, Kṣatriya and Vaiśya received actual education. Military education received special emphasis. The method of learning was also varied from pupil to pupil. The students’ finished their education at the age of twentyfive. The status of teachers was also high. We find three types of teachers during the age. The Hermitage education was very popular during the age. Some hermitages were very popular where thousands of students flocked there to study the Vedas and the other Śāstras. But regarding the education of women and Śūdra there were divergent views in society. It was a matter of fact that Śūdra status in epic age was much misunderstood. So we find that variegated development of education was the contribution of the Epic age.

Footnotes and references:

[1]:

Tataḥ pāṇḍuh kriyāḥ sarvāḥ pāṇḍavānāmakārayat……………kāśyapaḥ kṛtavān sarvamupākarma ca bhārata…………………vaidikādhyayane sarve samapadyanta pāragāḥ॥Mahābhārata Ādi.123.32.

[2]:

Daśa sapta varṣāṇi tava jātasya rāgava||Rāmāyaṇa Ayoda.20.45;.1.20.

[3]:

Kṛtopanayanastāta bhaved vedaparāyaṇaḥ|Mahābhārata Śhānti.326.14.

[4]:

Dṛtarāṣṭraśca pāṇḍuśca viuduraśca mahāmatiḥ………………saṃskāraiḥ saṃskṛtāste tu vratādhyansaṃyutāḥ ||Ibid.Ādi.108.18.

[5]:

Āyuṣasta caturbhāgaṃ brahmacāryanasuyakaḥ|Ibid. Śhānti.242.16. vedavratopavasena catuthai cayuse gate.Ibid. Śhānti.242.28.

[6]:

Śatavarṣoṣitaṃ māṃ hi na tvamabhyanujānithā| Ibid,Aśva.56.16.

[7]:

Yutrupaḥ sa hi gururityevamanucintyaca |athainamānīya tadā svayameva susatkṛtam|| Mahābhārata Ādi.130.38

[8]:

caritabrahmacaryasya vidyāsnātayasya dhīmataḥ ||Rāmāyaṇa Ayoda..82.11.

[9]:

Brahmacārī vinītātmā jatilo vahulāḥ samāḥ…………….tenāhaṃ saha saṃgamya vartayan suciraṃ prabhau ||Mahābhārata Ādi.13.41-43.

[10]:

Brāhme muhurte budhyet dharmārtho cānucintayet |utthāyācamya tiṣṭet pūrvaṃ saṅdhyā kṛtañjaliḥ || Mahābhārata Anu.104.16.
tasmāt tiṣṭet sadā pūrvāṃ paścimāṃ caiva vāgyataḥ| Ibid.Anu.104.18-19;
sarvadharmanirato vidvān sarvendryato muniḥ|guroḥ priyahito yuktaḥ satyadharmaparḥ śuciḥ|| Ibid.Aswa.46.2;
jitendriyaḥ sarvto viprayuktaḥ |Ibid.Adi.91.5;
Nāprikṣita cāritram vidyā deya kathañcan || Ibid.Shānti.327.46.

[11]:

Trayī cānvikṣikī caiva Vārttā ca bharatarṣabha |daṇḍanītiśca vipulā vidyāstatra nirdirśitā|| Ibid.Śhānti.59.33;
yuktiśāstra ca te jeñyaṃ śavdaśāstraṃ bhārata |Ibid.Anu 104.147.

[12]:

‘Traividyo brāhmaṇo vidvān————eṣa smṛto dvijaḥ’|Ibid.Anu.141.66.

[13]:

Te cāpi manujavyāgrā vaidikādhyayane ratā | pitṛśuśrupaṇaratā dhanurvede ca niṣṭitāḥ| Rāmāyaṇa 18.35-36.

[14]:

Tato droṇ aḥ pāṇḍuputrānastrāṇi vividāni ca| grāhayāmāsa divyāni mānuṣāṇi ca vīryavāna|| Mahābhārata Ādi.131.9;
gadāyuddheo’sicaryāyāṃ tomaraprāsaśaktiṣu | droṇaḥ saṃkīrṇayuddhe ca sikṣayāmāsa kauravān||Ibid.Ādi.131.29.

[15]:

Kṛṣi gorakṣā vāṇijyam vaiśyam karma svabhāvajam| Mahābhārata Bhīṣma.40.48;
vaisyasya satatam dharmah pasupalyam krsistatha|Ibid.Anu.141.54.

[16]:

Vedavedaṅgatatvajño Dhanurveda ca niṣṭitaḥ||Rāmāyaṇa Bāla.I.14.
Sarvaśāstārthatatvañjaḥ smṛtimānpratibhānavān|Ibid.Bāla.15;
ārohe vinaye caiva yukto vāraṇavājinām |Ibid.Ayodha.1.28.

[17]:

Dhārayantyasurā yāni dadāmyetāni sarvaśaḥ ||Ibid.Bāla.27.13;
Mantragrāmaṃ gṛhāṇa tvaṃ valāmativalaṃ tathā |Ibid.Bāla.22.12.

[18]:

gāndharve ca bhuvi śreṣṭo vabhuva bharatāgrajaḥ||Ibid.Ayodha.2.34.

[19]:

Tato droṇ aḥ paṇḍuputrānstraṇi vividhāni ca…………..taṃstu sarvān samaniya sarvavidyāstrasikṣitan|Mahābhārata Ādi.131.9-67.

[20]:

Tato droṇ aḥ pāṇḍuputrānastrāṇi vividāni ca| grāhayāmāsa divyāni mānuṣāni ca viryavān|| Ibid. Ādi.131.9;
gadāyuddheo’sicaryāyāṃ tomaraprāsaśaktiṣu | droṇ aḥ saṃkīrṇayuddhe ca sikṣayāmāsa kauravān|| Ibid.Adi.131.29.

[21]:

arjunād veda vedajñoḥ sakalaṃ divyamānuṣam|| Ibid.Ādi.221.72;
jagṛhuḥ sarvamiṣvastramarjunād divyamānuṣam||Ibid.Ādi.221.,88.

[22]:

Ṛco bahvṛcamukyaiśca preyarmāṇāḥ padakramaiḥ| Mahābhārata Ādi.70.37.

[23]:

Tapaḥ svādhyāyanirataṃ tapasvī vāgvidāṃ varam|Ram.Bāla.1.1; svādhyāyī aluvdhoniyatavrataḥ|Mahābhārata Aśva.46.6.

[24]:

Tamāśramamanuprāptaṃ naimiṣāraṇyavāsinām|citrāḥ śrotaṃ kathāstatra parivabrustapasvinaḥ||| |Ibid.Ādi.1.1.3.

[25]:

droṇaḥ praharaṇajñāne jiñāsuḥ puruṣaṣarbhaḥ || Ibid.Ādi.131.67.

[26]:

Misra,Babulal. Mahabharatkalin siksa pranali,Prathibha Prakasan, Delhi,P.66.

[27]:

Tato niṣādarājasya hiraṇyadhanuṣaḥ sutaḥ|ekalavyo mārāj droṇamabhyājagāma ha…………………tataḥ śaraṃ tu naiṣādirañgulībhirvyakarṣata| na tathā ca sa śignro’bhūda yathā purvaṃ narādhipa || Mahābhārata Ādi.131.31-51. Etasminnantre kaścidṛṣirdhaumyo nāmāyodastasya śiṣyāstrayo babhūvurūpamanyurāruṇirvedaścita………...................tatparitoṣācach śreyaḥ sarvajñatāṃ cāvāpa|Eṣā tasyāpi parīkṣā vedasya |Ibid.Ādi.3.21-80.

[28]:

Sarīramaitau sṛjataḥ pitā mātā ca bhārata| ācārya śāstā yā jātiḥ sā satyā sājarāmarā||Ibid.Anu105.18-19.

[29]:

Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011, P.333.

[30]:

Citrakutamimaṃ paśya pravṛdvaśikharaṃ girim………………………abhigamyāśram sarve vālmīkimbhivādayan||Rāmāyaṇa Ayodhā.56.10-16.

[31]:

Sāngaṃ ca vedamadhyāpaya kiñcidutkrānta–śaiśavau| svikṛtiṃ gāpayāmāsa kavi-prathamapaddhatim||Raghuvaṃśam.XV.33.

[32]:

Gaṅgāvāścapi saṃtāraṃ bharavājsya darśanam |Rāmāyaṇa Bala.3.15; Gaṅgādvaraṃ pratimahān babhuva bhagvānṛsiḥ|bharadvāja iti khyātaḥ||Mahābhārata Ādi.129.33.

[33]:

Sa nityāśramaṃ gtvā droṇena saha pārthivaḥ| cikīdadāhyayanaṃ caiva cakāra kṣatriyarṣabhaḥ||Mahābhārata 129.42.

[34]:

Rāma.Bāla.1.41.

[35]:

agastyāsramamāsādya durjāyāmuvāsa ha||Mahābhārata Bāna.96.1.

[36]:

Mālinīmbhito rājana nadīṃ puṅyāṃ sukhodakām……………………..tasyātire bhagavataḥ kāśyapasya mahātmanaḥ || Ibid.Ādi.21.

[37]:

Ibid.Ādi.70.19-26.

[38]:

Namiṣāranye śaunakasya kulapatedvādaśavārśike śatre || Ibid.Ādi.1.1.1.

[39]:

Sarkar,S.C. Educational Ideals and institutions in Ancient India, Janaki Parakashan, Patna,1979.P.65.

[40]:

Atraiva brāhamaṇī siddhā kaumārabrahamacārinī|yogayuktā divaṃ yātā tapaḥ siddhā tapasvinī|| Mahābhārata Salya.54.6-8. Atra siddā Śivā nāma brāhamaṇī vedapāragā |adhītya sākhilān vedān lebhe svaṃ dehamakṣyam||Ibid.Udyog.109.19.

[41]:

Brāhmaṇaṃ me pitā pūrvaṃ vāsayāmāsa paṇḍitam|so’pi sarvāmitro prāha pitre me bharatarṣabha||nītiṃ bṛhaspatiproktāṃ bhrātṛn meo’grāhayat purā|teṣām sakāśāda śrauṣamahametāṃ tadā gṛhe|| Ibid.Ban.32.60-61.

[42]:

Sa śikṣāyāmāsa ca gītvāditam ||Ibid.Virāṭ.11.12-13.

[43]:

Lomaharṣaṇputra ugraśravāḥ sautiḥ paurāṇiko…………………………..vinayāvanato bhūtvā kadācit sūtnandanaḥ||Ibid.Ādi.1.1-2.

[44]:

Manyāna śūdraṃśca| Mahābhārata Sabhā.33.41; trīṃśca śūdran vinītaṃśca śucīn karmaṇi pūrvake ||Ibid.Śhānti.85.8.

[45]:

Śūdrayonāvahaṃ jāto …………………||Ibid.Udyog.41.5.

[46]:

Tasmai prādāta sadya eva śrutñca, bhāryāyañca vai duhitaraṃ svāṃ sujātām || Ibid.Van.132.9; dadāni patnīṃ kanyāñca svāṃ te duhitaraṃ dvija …………...tatastāṃ pratijagrāha yubā bhūtvā yasisvaniīm || Ibid.Aśva.56.23.