Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates ‘Oral Method of Teaching’ of the study on the (formal) education system in Ancient India with reference to Vedic and Buddhist period, investiging educational institutions and universities which existed during this time. Professional educational methods were found in ancient Sanskrit literature (Brahamanas, Dharma-Shastras, Puranas, Jatakas, etc.), including rules, ceremonies and duties of pupils in ancient India.
Oral Method of Teaching
The fundamental of teaching communication is fruitful of between teachers and taught. An effective teaching method engages the students in the learning process and helps them to develop critical skills. Without the proper method of teaching the aim of education cannot be achieved. It is a matter of fact that the proper method of teaching also develops the interest of the learners and motivates them for their active participation in teaching learning process.
In the early Vedic age there were no proper methods to impart education. The Ṛṣi, composed the hymns through the long austerities, transmitted his knowledge to his son like disciple. Later this knowledge imparted to other members of their society and the knowledge became transmitted from generation to generation. There were no written procedures to preserve the knowledge. The Seers acquired knowledge by dint of their long austerities and spread the knowledge. The seers transmitted his knowledge orally and the other acquired this knowledge very carefully. From that time orally transmitted education was the method of teaching. In later period when the people understood the importance of education or when the complexities of society were increased then many other methods of teaching were included for the development of education.
The method of teaching in Vedic age was purely oral. Without the medium of books the teacher imparted his knowledge orally. The student used to sit at the feet of his preceptor and acquired the knowledge from his teacher. The teacher used to pronounce the words of the Vedic stanzas, which the student was asked to recite exact intonation and accent[1]. Without any mistake the student pronounced the accent again and again in front of his teacher. If the student had any difficulty in the matter then the teacher repeated the letter again. When the whole verse was taught to one student then the same process was repeated to next one. Individual attention was given to every student. Every day the student started recitation of the Vedic text before the birds announced the day break[2]. But recitation did not mean simple rote. The Vedic Ṛṣis placed special emphasis upon recitation with the proper understanding of the inner meaning of the mantra. Proper recitation and understanding of the meaning of the words were necessary. If the reciter just imitate the teacher’s word like a frog or parrot then the reciter was not able to achieve the full fruit of the mantra. That is why; the student had to give the sufficient attention of every single letter or word because any single letter or akṣara was the root of the recitation of the mantra. If the letter or akṣara was not properly pronounced then the meaning of the mantra would give different attributes and the main theme of the mantra became abolished. So during the age Ṛṣis gave stress on proper recitation and understanding of the mantras. For this reason they developed different methods to avoid the error or mistake in teaching and learning process. At first stage mantras are memorized using simple methods in the form of Saṃhitā and Pada or Krama pāṭhas with various svara patterns . After this the recitation are classified as complex recitation styles or vikṛti pāṭhas. This vikṛti pāṭhas are of eight kinds viz., Jaṭā, Mālā, Lekhā, Śikhā, Dhvaja, Daṇḍa, Ratha and Ghana.
The Saṃhitā pāṭha is to recite a mantra in a sentence straight with appropriate intonations.
In Pada pāṭha, a sentence is broken down to ‘words’ or pada’s, which gives the student the knowledge of each word.
In the Krama pāṭha, the first word of a sentence is added to the second, the second to the third, the third to the fourth and so on, until the whole sentence is completed. This pāṭha enables the student to understand not only individual words but also how the words combine in recitation with the attendant modification of the svaras.
In the Jaṭā pāṭha, the first word and the second word are recited together and then the words are recited in the reverse order and then again in the original order. For example, in the krama pāṭha, if they are recited as 1-2;2-3| 3-4| 4-5 etc., in the jaṭā pāṭha, they are recited as 1-2-2-1-1-2; 2-3-3-2-2-3; 3-44-3-3-4 and so on.
The manner of pāṭha of Mālā pāṭha is very difficult. Without repeated practice, the style of Mālā pāṭha cannot be acquired. After reciting the first and second line, the sixth and the fifth lines are to be recited and then again the second and the third line. For example 1-2-6-5||2-3-5-4||3-4-4-3|4-5-3-2||5-6-2-1||
In Lekhā pāṭha, sometimes two lines and again sometime three lines are to be recited together. For example-1-2, 2-1, 1-2||2-3-4;4-5-2;2-3;3-4|
The Śikhā pāṭha is similar to that of Jatā pāṭha with the only difference is that the Jatā pāṭha two lines are recited at a time. For example-1-2||2-1|1-2-3||2-3||3-2||2-3-4||3-4||4-3||3-4-5||4-5||5-4||4-5-6||
In Dhvaja pāṭha, the first line is exactly according to Krama pāṭha, the second line is its reverse. The third line is in accordance with Krama pāṭha, while the fourth line is its reverse. For example-1-2,2-3,3-4|3-4,2-3,1-2|4-5,5-6,6-7|6-7,5-6,4-5|
In Daṇḍa pāṭha two two lines of the Krama pāṭha are pronounced three three lines respectively but only in second time is to be recited in reverse order. For example-1-2||2-1||1-2 2-3||3-2-1||
The Ratha pāṭha is created by admixturing the two orders of Krama pāṭha and its reverse order. Forexample-1-2-2-1|3-4,4-3,1-2|| and 1-2-4-5||2-1-5-4||1-2-2-3||4-5-5-4||
The Ghana pāṭha is more difficult than the above where the combinations of words will be 1-2-2-1-1-2-3-3-2-4-4-2-3; 2-3-3-2-2-3-4-4-32-2-4 and so on.
In order to preserve the purity of the word, the sound, intonation, pronunciation, accent and sound combinations of the Veda mantras, these methods of recitations were devised.
Like that the Aitareya Āraṇyaka[3] mentioned three ways of reciting the mantras like Pratṛṇṇa, Nirbhuja and Ubhayamantriṇa. These were also the development of the recitation of any mantra.
Later on all the subsequent ages gave equal stress on the oral method of teaching. It was the best method to spread the education in society. That is why; they did not change the old intensive rule. Manu mentioned that the twice born Brāhmaṇa had constantly committed the Vedas in memory because the study of the recitation of the Vedas is said to be the highest Tapasyā[4].
In Sūtra period pupil before the Upanayana Saṃskāra performed Vidyārambha or Akṣarārambha ceremony[5]. Through this ritual the students first learnt how to write a letter or an Akṣara. In the Mahābhārata[6], we also find the story of Yavakrita who studied the Veda without his guru. From this it seems that during those days written methods were also available. Like that Pūraṇa[7] also mentions that art of writing was prevalent in that age. People used Bojapatra, the bark of trees in writing purpose The Buddhist scriptures also give reference about the art of writing. From the story of Upali[8] we find that art of writing was developed.
Though art of writing was developed in ancient period but it was not used in teaching learning process. People used the oral or verbal method of teaching. They think that it was irreligious to use the art of writing in teaching learning process. The Mahābhārata[9] also condemns a person for incurring sin for writing down the Vedic text. Like that in the Mahāvagga the writing was described as means of livelihood or an occupation. That is why, in ancient period, education or knowledge was handed down by word of mouth from generation to generation.
In Buddhist education system the Saṃgha gave the permission to a monk to go to adjacent place to gain verbal knowledge[10]. In the Mahāvagga[11] there was a reference to an Upāsaka inviting a fraternity of Bhikṣu to hear him reciting an important Suttanta. The Monks and Nuns received all religious instruction through recitation. It can be said that during those days the work was more oral then theoretical because oral method of teaching was the main part of both the Vedic and Buddhist education system.
Footnotes and references:
[2]:
Taittarīya Saṃhitā VI.4.3.1.
[3]:
Aitareya Āraṇyaka VIII.
[5]:
Kane.P.V, History of Dharmaśāstra,Bhandarkar Oriental Research Institute,Bombay,1962,P.440.
[6]:
[9]:
Vedavikrayiṇścaiva vedānāṃcaiva duṣakaḥ | vedānāṃ lekhkāścaiva te vai nirayagāminaḥ ||Mahābhārata Āśva.106.92.
[10]:
Tehi bhikkhave bhikkūni eko bhikku sāmantā āvāsa sajjukaṃ pāhetabbo gācchāvuso saṃkhittena vā vittārana vā pātimokkhaṃ pariyāpunitvā āgacchā’ ti|| Mahāvagga.II.17.5.