Education in the Puranic period

The word Purāṇa means old narrative i.e., what is very old. The Vedic and Buddhist literature mentioned that it was the fifth Veda. It denotes the history of the world. From the Atharvaveda, for the first time we find the word Purāṇa. It indicates that it was a class of work. But when we go through the details of the Purāṇas, we find that it was designed for those who had no access to Vedic literature. Mass people were not entitled to study the Vedas and to perform its sacrificial rite, because the Vedic rites were very sacred. That is why, in ancient period the Purāṇas were developed to give the proper education and knowledge among those who were debarred from the Vedas.

There are eighteen major Purāṇas, such as,

1. Brahma Purāṇa,
2. Padma Purāṇa,
3. Viṣṇu Purāṇa,
4. Śiva Purāṇa or Vāyu Purāṇa,
5. Bhāgavata Purāṇa,
6. Nārada Purāṇa,
7. Mārkaṇḍeya Purāṇa,
8. Agni Purāṇa,
9. Bhaviṣya Purāṇa,
10. Brahmavaivarta Purāṇa,
11. Liṅga Purāṇa,
12. Varāha Purāṇa,
13. Skanda Purāṇa,
14. Vāmana Purāṇa,
15. Kūrma Purāṇa,
16. Matsya Purāṇa,
17. Garuḍa Purāṇa and
18. Brahmāṇḍa Purāṇa.

But besides these Purāṇas there are also eighteen minor purāṇas such as,

1. Sanatkumāra Purāṇa,
2. Narasiṃha Purāṇa,
3. Vāyu Purāṇa,
4. Śivadharma Purāṇa,
5. Āścarya Purāṇa,
6. Nārada Purāṇa,
7. the two Nandikeśvara Purāṇas,
8. Uśanas Purāṇa,
9. Kapila Purāṇa,
10. Varuna Purāṇa,
11. Śāmba Purāṇa,
12. Kālikā Purāṇa,
13. Maheśvara Purāṇa,
14. Kalki Purāṇa,
15. Devī Purāṇa,
16. Parāśara Purāṇa,
17. Marīci and
18. Bhāskara Purāṇa or Sūrya Purāṇa^[1].

All these Purāṇas contain the history of that age. All the historical, political, cultural and educational records are existed in the Purāṇas. They describe the history of ancient period.

Admission and Period of Studentship

Like the Vedic age, during the age through the initiation ceremony the student also started their educational career. The students performed the Upanayana ceremony at the very early age. In the Purāṇa^[2] we find that Kṛṣṇa and Balarāma also performed the Upanayana ceremony. After the Upanayana ceremony these two Yadu youths went to Sāndīpanī who resided in Avantī. Śivadatta who was expert in all the sacred lores performed this Upanayana ceremony at the very early age^[3]. But during the age the child could start his education at home. Occasional references shows that Home education was popularized during the period. But actual education was started after the initiation ceremony. At that time he used to live in the preceptor’s house^[4]. In the house of the Preceptor Prahlāda was being taught by many preceptors^[5]. The Naiṣṭhika Brahmacāri lived throughout his life in the preceptor’s house. But if the Naiṣṭhika Brahmacāri wished to become a house holder then after the death of his preceptor he could be a regular house holder. Like the other ages during the age the student should follow some rules and regulations and also perform some duties for his preceptor^[6]. The students should always put on Mekhalā, wear matted hair and carry a Daṇḍa or staff in his hand. They had to engage in what is pleasing and beneficial to his preceptor. He would follow the path of purity and ācāra as prescribed in the Dharmaśāstra^[7]. He would read the text from his preceptor and should follow his instructions. He would salute his preceptor and other elderly persons. He would take care in doing welfare to others. He would do the morning and evening adoration, worship the deities and should learn the Vedas^[8]. He would not roam here and there unnecessarily. He would take rest when instructed by his preceptor. He would daily beg alms for his preceptor and go to the forest, fetch the fruits, water, sacrificial twigs and kuśa grass^[9]. After collecting begging alms he should hand over these to his preceptor and therefore should start his study. He should look after the house of his preceptor and his cattle. Even in the absence of his preceptor he was also entrusted with various duties. He was called Sadhū because he worked for the welfare of his preceptor^[10]. Besides these the Purāṇa also mentioned that the student should control over his senses and should totally abstain from the sexual acts^[11]. Without the control over the senses, the student could not able to attain the true knowledge. During the age the disciplined life was most important thing, to attain success in life. We find that during the age if any student would disobey the order of the preceptor and do irreligious works then the preceptor would give him severe punishments. We find that Yājñavalkya was reported to have been punished by Vaiśampāyana^[12].

Subjects of Study:

During the age was some changes were made in the subjects of studies. The Students were not always confined with limited subjects and the traditional subjects. They had to study the divergent subjects. During the period subjects of study were categorized into two heads viz., (1) Primary course and (2) secondary course. The Primary courses comprises reading, writing, and arithmetic, storytelling, drawing, singing, dancing and swing for girls particularly. The students were not troubled with long table of arithmetic result and abstract lessons. The teacher used to explain all these things with the help of books. The secondary courses comprise numerous subjects. Basically the fourteen Vidyās were recommended by the Purāṇas. These fourteen Vidyās were–four Vedas, six Vedāṅgas, Purāṇas, Nyāya, Mīmāṃsā, and Dharmaśāstra. These fourteen Vidyās were again added with other four Vidyās viz., Āyurveda, Dhanurveda, Gāndarvaveda and Arthaśāstra. Besides these Vidyās the Veda, Vyākaraṇa and Rājnīti Vidyā received special attention during the age.^[13]

Methods of Study:

As regard the Methods of study of the Purāṇas, there were no perceptible changes. The old intensive study of the text was still in the general rule. Even in the case of memorizing oral transmission of education was also insisted on. But without understanding of anything, learning was still prohibited. That is why, during the age the knowledge was received very slowly. Regular self study was also prevalent during the age^[14]. Besides these, debate, discussion, observing, illustrating, travelling and questioning were still very popular. But during the age Verbal products was very popular. Purāṇa mentioned that Verbal product was greater than all other objects^[15].

Position and Duties of the teacher:

During the age the teachers position was also very high. Society payed high respect and honour to the learned teachers^[16]. They were called the Ācārya, Guru and Upādhyāya. But by this time two types of teachers were recognized by the society viz. 1) Dikṣā Guru and 2) Sikṣā Guru. The Dikṣā Guru was the family priest, who guided the boy through the initiation ceremony and taught him the first easy lesson from religious texts. The Sikṣā Guru who undertook the real education of the pupil after taking the charge of the student. Both the teachers received high reverence from the society. They were self imposed, non arrogant, well disciplined and straight forward persons. They spread the real education in society. They established the good code of conduct in society. They guided the students what is right or wrong. They were the guardian of students’ health, habit and behaviour. They were the real creator of society. They choose the students according to their capacity and tendered real education. We find that by this time one teacher had thousand of disciples. The students from different parts of the country used to gather to these teachers and receive the highest knowledge.

Women Education and Education of other caste

The Women and Śūdras received special attention during the age. From the Bhāgavata Purāṇa^[17] we find that during the time of Purāṇas the Women and Śūdras can able to receive proper education. In the Mahābhārata we find that Lomoharṣan. Sanjay, and Sauti received higher education from the Purāṇas^[18].The Purāṇa also mentions that women received special attention. They were called Brahmavādinīs and Sadyavadus. Even married women can able to become Brahmavādinī during the age. It is stated that Vṛhaspati’s sister was an excellent woman, who had taken the vow of celibacy and become a Brahmavādinī^[19].

So it is clear that Purāṇa was developed for the propagation of learning of those mass people who were deprived from the society. But they did not neglect the Vedic religion. They would always follow the Vedas. That is why, it was said that ‘Purāṇam Vedasammatam’.

Footnotes and references:

[1]:

Vāhyaṃ pūrānaṃ prathamaṃ pādyaṃ vaiṣṇāvameva ca…………………….aṣṭādaśa pūrāṇāni śrutvā saṃkṣepato dvijāḥ|| Kūrma Purāṇa, Pūrvabhāga.1.13-156.

[2]:

Tatasāndīpani kāśyamavanti puravāsinam| vidyārthaṃ jagmaturbālau krtopanyanakrmau|| Viṣnu Purāṇa.V.21.19.

[3]:

Brahmāṇḍa Purāṇa.II.3.35.

[4]:

Bālaḥ kṛtopanayano vedāharanataparaḥ|gurugrhe vasedbhupa brahmacārī samāhita|| Viṣnu Purāṇa.III.9.1.

[5]:

Ituktho’sau tadā daityairnīto gurugrhaṃ punaḥ।Jagrāha vidyāmaniśaṃ guruśuśrūsaṇodyatah॥Ibid.XVII.28.

[6]:

Śaucācāravrataṃ tatra kāryaṃ śuśrusaṇaṃ guroḥ|Ibid.III.9.2 Upanīya guruḥ śiṣyam śikṣāyecchaucamāditaḥ|ācāramagnikāryam ca sandhyopāsanameva ca|Visṇudharmottara Purāṇa.III.228.1. daṇḍi ca mekhalī caiva hyadhaḥśyāyī tathā jati| guruśruśuṣaṇam bhaikṣyam Vidyā vai brahmacāriṇah||Brahmāṇḍa.. Purāṇa I.8.176.

[7]:

śrauta-smārto hi dharmo jñāndharmaḥ sa ucyate|divyānāṃ sādhanāt sādhurbrahmacāri gurorhitaḥ|| Matsya Purāṇa.CXLIV.10-5.

[8]:

Ubhe sandhye ravi bhuva tathaivāgniṃ samāhitaḥ…………………….tenevoktaṃ patdedvedaṃ nānyacitaḥ purasthitaḥ| Visṇu. Purāṇa III.9.3-5.

[9]:

Avagāhedapa purvamācāryeṇāvagāhitāḥ|samijjladikaṃ cāsya kalyaṃ kalyamupānayate || Visṇu. Purāṇa. III.9.6.

[10]:

Vidyāyaḥ sādhanāt sādhur brahmacāri gurorhitaḥ | Brahmāṇḍa. Purāṇa 1.2.32.24.

[11]:

Maithunasyāsamacaro na cinta namjalpanam| Ibid. 1.2.32.51.

[12]:

Tataḥ kruddho guruḥ prāha Yājñavalkyaṃ mahāmatiḥ |mucyatāṃ yat tvayādhītamatto viprāvamanaka || Viṣṇu Purāṇa.V.8.

[13]:

aṅgāni vedaścatvāro mīmāṃsa nyāyavistaraḥ …………………arthaśāstra caturtha tu Vidyā hyaṣṭādaśaitvataḥ||| | Viṣṇu Purāṇa.III.VI.28-29.

[14]:

Svadhyayerapantyena prajapatim|| Ibid.III.9.9.

[15]:

sarvebhyo’pi padārthebhyaḥ śābdaṃ vastu mahattaram||Brahmāṇḍa. Purāṇa.II.38.3.

[16]:

Pūrvaṃ datvā tu gurave śeṣānapyarcayed budhaḥ| uktānantatṛtīyaiṣā sadānantaphalapradā ||Matsy. Purāṇa.LXII.33.

[17]:

Bhāgavta.Purāṇa.I.10.21-30.

[18]:

Adhithya ca purāṇam ca vinīto Lomharṣaṇḥ|ṛṣina ca tvayā pṣṭaḥ kṛtprajñḥ sudhārmikaḥ|| Brahmāṇḍa. Purāṇa.I.15

[19]:

Ibid.II.33.