Education in the Brahmanic Period

The Brahmanic period also maintains the same tradition but it was more refined and developed form of education system then the Saṃhitā period. During the age the Sages or Ṛṣis were dwelling in solitude forests lived in a state of Samādhi for attaining the eternal bliss. This mystical experience manifested in the Brāhmaṇas, the Āraṇyakas and the Upaniṣads. These Brāhmaṇas, Āraṇyakas and Upaniṣads are the main sources of knowledge about the education system in Brahmanic period. Since in the Brāhmaṇa, the Āraṇyakas and the Upaniṣads the sacrificial rite, metaphysics, philosophy of the soul, theology, mysteries of creation are throughly discussed. In those days great importance was given in education of these philosophies. The teachers devoted themselves in imparting education to pupils on these fundamental truths. In different places of diversed environs the students were receive education. So we can say that these Brāhmaṇas, Āraṇyakas and Upaniṣads introduced a more systematic and standardized education system.

Admission and Period of Studentship

During the Brahmanic period normal period of studentship was started after the Upanayana ceremony. The three high born castes viz., Brāhmaṇa, Kṣatriya and Vaiśya were eligible for the Upanayana ceremony. They had to go to preceptor’s house after the Upanayana ceremony. The Śatapatha Brāhmaṇa beautifully explained this Upanayana ceremony^[1]. Having being initiated by his preceptor the student entered upon the spiritual career. He was called Brahmacāri, up to the age of twenty five years he could continue his studies. This period of studentship was necessary for every individual. In the Cāndogya Upaniṣad^[2] we find that Śvetaketu’s father says to his son that in his family or his clan none has been remained without the formal pupilage. This formal pupilage or studentship was normally fixed for twelve years in general case. Śvetaketu and Upakosala Kāmalāyana^[3] had studied at his preceptor’s feet for twelve years. But the students who like to continue their studies, they can extend the period of their academic career even beyond twelve years. In the Aitareya Brāhmaṇa^[4] we find such pupil (Nābhānedishṭha) who remained at his preceptor’s house for a very long time, so much so that his father ceased hoping for his return and distributed his property amongst his other sons. In the passage of the Cāndogya Upaniṣad^[5], we find such reference that a person devoted to the pursuit of knowledge for all his life. However at the same time some evidence seem to be indicated that during the age formal pupilage was not absolutely binding for pursuit the knowledge. In the Bṛhadāraṇyaka Upaniṣad^[6] we find that without the formal pupilage Yājñavalkya instructs his wife Maitreyi and King Janaka, who were not strictly his pupil.

Conditions and Duties of Studentship

The first condition was that the students had to live under the roof of his preceptor. The Taittirīya Brāhmaṇa, the Śatapatha Brāhmaṇa and the Aitareya Brāhmaṇa also mention that it was essential for pupil, to reside at the house of the preceptor^[7]. The term ācārya kula vāsīna and ācārya antevāsīna which is found in the Cāndogya Upaniṣad, clearly indicates that the student who stays under the roof of his preceptor^[8]. Further the student had to go for begging alms for his preceptor and for himself. This tradition was carried out invariably by all poor or rich, prince or peasant. The Śatapatha Brāhmaṇa^[9] also mentions that the student should beg alms without feeling ashamed. These begging alms inculcated in pupil the noble spirit of humility.

Another duty of the pupils was to tending the sacred fire at his preceptor’s house^[10]. The student should daily collect the sacred fuel from forest to feed the fire of preceptor’s house. On the completion of his academic career he placed the last fuel and took the final bath. In the Cāndogya Upaniṣad^[11] we find that Upakosala Kāmalāyana tended the fire for twelve years at his preceptor’s home. This divine flame of sacrificial fire was symbolic of intellectual development and spiritual illumination of the pupil.

The next duty of the student was to look after the house of his preceptor and his belongings. The Śatapatha Brāhmaṇa^[12] mentions that the students should guard their master’s house and his cattle. The Cāndogya Upaniṣad^[13] also recounts that how Satyakāma went away with his preceptor’s cattle to a distant country and during his return the number of the cattle had become thousand. The major part of the life of the student was devoted to the service of the Guru. These services of Guru made him physically and morally fit.

Along with these duties, the study was the primary duty of the student. Without the proper academic career he was not able to become a perfect member of the society and also not able to acquire the Supreme knowledge. That is why; the Cāndogya Upaniṣad^[14] mentions that after the manual services of teacher, the students should prosecute his studies. But the Gopatha Brāhmaṇa^[15] mentions that during the period of studentship, the student should also overcome certain passions and evil habits of mind in order to give full concentration on his studies. Such evil habits are caste, pride, fame, anger, bragging, personal beauty, excessive sleep, music, dancing, and so on. The Upaniṣads^[16] also require that the Brahmacāri before the acquisition of highest knowledge he should overcome his habits because pupils’ main motto was to receive the proper education. All these make him a perfect student and he becomes a true member of the society and also allows to receive proper education.

Subjects of Study

In Brahmanic period various types of subjects come in to existence. From the dialogue of Nārada and Sanatkumāra^[17] we find that during the period the Ṛgveda, the Yajurveda, the Sāmaveda, the Atharvaveda, the Epic and mythological poem as fifth Veda,Grammar (Vyākarana), Necrology (Pitrya), Arithmetic (Rāsi), Diviation (Nidhi), Chronology (Kāl nirupan Vidyā), Theology (Vākovākya [Vākovākyam]), the doctrine of prayer(Deva Vidyā), Necromancy (Bhūta Vidyā), the art of War (Kṣatravidyā or Dhanur Veda), Astronomy (Nakṣatra Vidyā), Snake charming (Sarpa Vidyā) and the Fine Arts (Deva-Jana-Vidyā) formed the chief subjects of study. During the age the Vedic study was the most important. One should study the Veda every day. This Vedic study was called Svādhyāya^[18]. Besides these the Śatapatha Brāhmaṇa also gives detailed syllabus of various subjects. The Śatapatha Brāhmaṇa^[19] mentions that Anuśāsana, Vidyā, Vākovākya [Vākovākyam], Itihāsa-Purāṇa, Nārāśaṃsī, Gāthās, Ākhyāna, Anvākhyāna, Anuvyākhyāna, and Vyākhyāna were the important subjects of study during the age. All these subjects form a vast curriculum of study. In spite of varied subjects Parā Vidyā was the most important subject of study during the period. Without the Parā Vidyā everything was but in words. The Upaniṣads speak about this highest knowledge technically called Parā Vidyā^[20].

Methods of Study:

In Brahmanic period the methods of study become more and more scientific. Doubts had to be cleared by question, cross question and answers method. These methods were explained in a very fascinating manner by employing all the available sources viz.–illustration, stories, and parables^[21]. But the Upaniṣads mentions that the main part of education was the work of the student and not the teacher. So the student was not merely a passive listener to his teacher. Through the Śravaṇa, Manana and Nididyāsana he should realize the actual truth of knowledge. This Śravaṇa, Manana and Nididyāsana were the basic pedagogic principle of education. Through this they can realize the ultimate truth of the knowledge^[22].

Position and Duties of the Teacher:

In Brahmanic period the teacher held a great position and honour. During the period life of teacher served as a model for the society. The Taittariya Āraṇyaka^[23] mentions that ‘ācārya deva bhava’ that means he was as respectful in all its respect.He leads darkness into the light. It is his sacred duty. He looks after the students and gives all his support for the proper development of students. The Śatapatha Brāhmaṇa^[24] mentions that teacher reveals everything to his pupil. It was matter of fact that without the teacher no one can able to clarify the doubts of the students and give all the absolute knowledge^[25]. That is why, the society paid high esteem to teacher. But during the age the teaching profession was restricted only for Brāhmins. But Some Kṣatriyas also acquire fame as teacher, whom Brāhmaṇa also approached for highest Knowledge. In the Bṛhadāraṇyaka Upaniṣad^[26] we find that for the attainment of highest knowledge Śvetaketu and his father went to the Pravāhaṇa Jaivalis court and became his disciple.

Educational Institution:

To emerge the education system in Brahmanic period variety of educational institutions were developed like Śākhā, Caraṇa, Gotra, Pariṣats. But during the age, as an educational institution Gurukula received the actual status^[27]. The Pariṣat also received the high status because these Pariṣats were the association of teacher and students. These Pariṣats were something corresponding to modern university. The Pāñcāla Pariṣat^[28] was one of the famous Pariṣats during the age.

Education of Women:

Women were highly respected and honoured in Brahmanic period. They had the fullest extent of freedom to develop their personality. It was the notable element of the Brahmanic period that women participated in sacrificial ritual. Without them no Yajña or Sacrifice was considered to be complete. Wives of Ṛṣis were the partner with their husbands in spiritual rituals. The Śatapatha Brāhmaṇa^[29] mentioned that they were the hind part of sacrifices. They enjoyed the privilege of receiving education. They were called Brahmavādinīs or Ṛṣikās. Some authorities mentioned that girls too were entitled for Upanayana or Sacred thread ceremony. They were participated in learned discourses. The Upaniṣads mention several learned women scholars. The two wives of Yājñavalkya, Maitreyi and Kātyāyanī were the erudite scholarly ladies of those days^[30]. But in the last phase of the Brahmanic age, the child marriage seems to have come in to vogue. For this reason, the ratio of women education was therefore, on a constant and steady decline. Nevertheless, Girls who were belonging to noble families were essentially receiving education on equal terms with other residential pupils.

Education of the other castes:

In Brahmanic period the outlines of the caste system having become something changed. The studentship was open for the first three classes. The Brāhmaṇas were received education in the Vedas and the other Śāstras. But the Vedic study came to be regarded as of secondary importance of Kṣatriyas and Vaiśyas. The Kṣatriyas generally studied the Kṣatravidyā, the Niti-Śāstra or the Dhanurveda which they had to learn from the Brāhmaṇas. But Upaniṣads reveals many Kṣatriyas profound knowledge in the Vedas. Even many Kṣatriyas defeated the Brāhmaṇas. King Janaka of Videha, Pravāhaṇa Jaivali of Pāñcālas and Aśvapati Kaikeya had profound knowledge of the Vedas and other divine knowledge. The Brāhmaṇa and the Upaniṣads texts mentioned that the large number of Brāhmaṇas who had studied the Vedas used to go to King Janaka to slake their thirst for transcendental knowledge^[31].In the learned assembly commenced at Pāñcāla, both Śvetaketu and his father Āruṇi could not answer any question put to them by the Kṣatriya King Pravāhaṇa Jaivali. As a result of which, they had to become Jaivalis disciples^[32]. The Vaiśyas also had the opportunity to studied the Vedas but their main pursuit of knowledge was agriculture, production and distribution of corn which were their main functions. In some occasion they also took part in wars. But their chief ambition in life was to become a village headman. There was no evidence to show that they take part in intellectual life as the Kṣatriya did. Like the Vaiśyas, the Śudras too learnt agriculture, cattle rearing, dairy farming and handicrafts. They were not allowing to receiving education in the Vedas. But their main pursuit of knowledge was the Deva-Jana Vidyā which means music, dancing and instrument playing. The Brāhmaṇas imparted to the Śudras education in these subjects.

End of Studentship

During the period at the completion of studentship the teacher delivers Convocational address to the students. This Convocational address to the students was called the Samāvartana Ceremony. Through this ceremony the teacher reminds the students of their duties in practical life. These duties embodied primarily speaking of truth, performance of duties, study of the Veda, maintaining good health, performance of sacrifices, service to parents and teachers’, charity and other similar deeds. The Taittirīya Upaniṣad^[33] very beautifully addressed this farewell address to the students. The Saṃhitā period does not give any reference about the convocation ceremony. It is from the Brahmanic period where we find that on the completion of academic career the students used to take their last bath in the residence of the preceptor. And the student became Snātaka, after the final bath. The preceptor then addressing the students gave the eternal message. This message was very important because through this message the student became aware of his responsibilities. And he became perfect member of the society.

In the resume it can be said that during the Brahmanic period Yajña occupied the predominant place in the system of education. The students had to spend much of their time in performing Yajña. The aim of education in the Saṃhitā and the Brahmanic period remained the same but the means remained different. The Brāhmaṇas were the real intellectual leaders controlling education system during the age. Various rituals and number of subjects in the curriculum were developed in the Brahmanic period. But the Parā Vidyā was insisted upon. The studentship was open for first three classes of people. The period of studentship was twelve years in general case. The Upanayana and Samāvartana ceremony were compulsory during the age. Variety of educational institutions was developed. But Gurukula occupied the supremacy. Varṇa system was prevalent during this period. Women and other castes also enjoyed the educational right and acquired fame for learning. Various aspects of education came in to lime light. Various methods of education were also developed. So we can say that through this education system we find the real educational structure of ancient India.

Footnotes and references:

[1]:

Śatapatha Brāhmaṇa XI.5.4.

[2]:

Somyāsmatkulīnohananūcya brahmabandhuriva bhavatīti ||Cāndogya Upaniṣad VI.1.1.

[3]:

Sa ha dvādaśavarṣa upetya|| Ibid.VI.1.2; tasya ha dvādaśa varṣānyagnīn paricacāra ||Ibid.IV.X.1.

[4]:

Nābhānediṣṭaṃ vai mānavaṃ brahmacarye vasantaṃ bhrātāro nirabhajaṃatso 'bravidetya kiṃ mahyambhātketyetameva nistavamavavaditaramityabruvamastasmatdhyapyetahim pitaraṃ putrā niṣṭavo’vavaditetyevācakṣate............ ||Aitareya Brāhmaṇa V.14.

[5]:

Hāsmai varṣayati ha ya etadevaṃ vidvān॥Cāndogya Upaniṣad II.3.

[6]:

Yadeva bhagavān veda tadeva me brahīti||Bṛhadāraṇyaka Upaniṣad II.4.3; namastehastu yājñavalkyānu mā śādhīti…………….||Ibid.IV.2.1.

[7]:

Taittirīya Brāhmaṇa III.7.6.3;Śatapatha Brāhmaṇa XI.3.3.2; Aitareya Brāhmaṇa V.14

[8]:

Cāndogya Upaniṣad II.23.1; IV.10.1.

[9]:

Brahmacārī ahrīrbhūtā bhikṣate || Śatapatha Brāhmaṇa XI.3.3.5.

[10]:

sa yadagnaye samidhamāharati||Ibid..XI.3.3.4.

[11]:

tasya ha dvāadaśa varṣānyagnīn paricacāra || Cāndogya Upaniṣad IV.X.1.

[12]:

Brahmacāriṇa ācāryaṃ gopāyanti; gṛhān paśūnnenno paharānti || Śatapatha Brāhmaṇa III.6.2.15.

[13]:

Saha varṣagaṇaṃ provāsa tā yadā sahasraṃ sampeduḥ || Cāndogya Upaniṣad IV.4.5.

[14]:

Ācāryakulād vedamadhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛthya || Ibid.VIII.15.

[15]:

Sa yadmṛgājinani vaste, sa yadaharaharācāryāya karma karoti, sa yat suṣupsur nidrāṃ ninayati…………………noparisāyī syād na gāyno na nartanī na saraṇo na niṣṭivet||Gopatha Brāhmaṇa II.2-7.

[16]:

Tasmādevaṃvicchānto dānta uparatastitikṣuḥ samāhito bhūtvātmanyevātmānaṃ paśyati sarvamātmānaṃ paśyati|| Bṛhadāraṇyaka Upaniṣad IV.4.23.

[17]:

Ṛgvedaṃ bhagavohadhyemi yajurvedaṃ sāmavedamārthavaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣṭravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāmetad bhagavohadhyemi||| | Cāndogya Upaniṣad VII.I.1.

[18]:

Svādhyāyo vai brahma-yajñaḥ ||Śatapatha Brāhmaṇa XI.5.6.3.

[19]:

Yadanuśāsanāni vidyā vākovākyamitihāsapurāṅgāthā nārāśayaṃsaya sa ya evaṃ vidvānanuśāsanāni vidyā vākovā kyamitihāsapurāṇagāthā……………………|| Ibid.XI.5.6.7.

[20]:

Atha parā–yayā tadakṣaramdhigamyate||Muṇḍuka Upaniṣad I.I.5.

[21]:

Praśna Upaniṣad II;Kaṭha Upaniṣad I; Kena Upaniṣad III.

[22]:

Are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam||||Bṛhadāraṇyaka Upaniṣad II.4.5.

[23]:

Taittirīya Āraṇyaka VII.11.2.

[24]:

Śatapatha Brāhmaṇa XIV.I.I.26,27.

[25]:

Gurukṛpāṃ vihāya brahmavidyā durlabheti| Śvetāśvatra Upaniṣad VI.23.(Śaṅkarabhāṣya)

[26]:

Paimyahaṃ bhavantamiti……………..sa hopāyanakirtyovāsa||Bṛhadāraṇyaka Upaniṣad VI.2.7.

[27]:

Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011, P.133.

[28]:

Bṛhadāraṇyaka Upaniṣad VI.2.1; Śatapatha Brāhmaṇa XI.4.1.

[29]:

Jaghanārdho vā eṣa yajñasya yat patni. Śatapatha Brāhmaṇa V.2.1.8.

[30]:

Yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca tayorha maitreyī brahmavādinī babhūva strīprajñaiva tarhi kātyāyanytha……………||Bṛhadāraṇyaka Upaniṣad IV.5.1.

[31]:

Bṛhadāraṇyaka Upaniṣad IV.1; Śatapatha Brāhmaṇa XI.6.2.1.

[32]:

paimyahaṃ bhavantamiti | Ibid.VI.2.7;Cāndogya Upaniṣad V.3..

[33]:

Vedamanūcyācāryohantevāsinamanuśāsti | satyaṃ vada | Dharmaṃ cara |svādhyāyanmā pramadaḥ |ācāryāya priyaṃ dhanamāṛtya prajātantṃ mā vyavcacetsīḥ |satyānna pramditvyam | dharmānna pramaditavyam |kuśalānna pramaditavyam |bhūtaiya na pramaditavyam | svādhyaya pravacanābhyāṃ na pramaditavyam |devaptṛkāryābhyāṃ na pramaditavyam |matṛdevo bhavo |ptṛdevo bhavo |ācāryadevo bhavo |athitidevo bhavo |yānyanavadyāni karmāṇi |tani sevitavyāni |no itarāṇi | yanyasmākaṃ sucaritāni |tāni tvayopāsyāni || no itorāṇi |ye ke cāsmacchreyāṃso brāhmaṇaḥ | teṣāṃ tvayāsanena praśvasitavyam |śraddayā deyam |aśraddyāhadeyam |śriyā deyam |hriyā deyam | bhiyā deyam |saṃvidā deyam |atha yadi te karmavicikitsā vā vṛttavicikitsā va syāt ||ye tatra brāhmaṇaḥ sammarśinaḥ |yuktā āyuktāḥ | alūkṣā dharmākamāḥ syuḥ | ytha te tatra varteran | tathā tatra vartethāḥ |athābhyākhyateṣu ye tatra brhāmaṇaḥ sammarśinaḥ |yuktā āyuktāḥ | alūkṣā dharmakāmāḥ syuḥ |yathā te teṣu varteran |tathā teṣu vartethāḥ |eṣa ādeśaḥ || eṣa upadeśḥ | eṣā vedopaniṣat| etadanuśāsnam | evamupāsitavyam |evamu caitadupāsyam | Taittirīya Upaniṣad I.11.