Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates ‘Eligibility of an Initiate (Upanayana—initiation ceremony)’ 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.
Eligibility of an Initiate (Upanayana—initiation ceremony)
The consideration of Varṇa:
The three Upper Varṇas, the Brāhmaṇa, Kṣatriya and Vaiśya were eligible for the Upanayana or initiation ceremony. These three Varṇa also get the opportunity to study the Vedas. They were classified as Divaj. Because they were considered to get a second birth at the time of Upanayana. The Śūdras were not eligible for Upanayana Ceremony. They were considered as ekjāti[1]. But in the Cāndogya Upaniṣad we find the story of Satyakāma Jābāla. Satyakāma Jābāla was not able to establish his Varṇa[2]. But when he asked for the study of the Vedas from Ṛṣi Gautama, then Gautama was not angry with him. He was impressed by his frankness. It appears that in the time of the Upaniṣad, the Society relaxed the rule to uphold the sanctity of truth. We also find many similar stories, in the Mahābhārata. Vidura was a Dāsī’s son but he was well versed in the Vedas and also known for his philosophy[3]. From the above stories we also understand that, in the ancient period, paternal status was important and maternal status was also receive importance. That’s why Satyakāma Jābāla and Vidura easily learnt the Vedic education. They are not considered as outcaste and were divested of the right to perform the initiation ceremony.
But it may be noted that some authorities prescribe that six anulomas were eligible for the performance of the Upanayana ceremony. The Mausaṃhitā[4] basically prescribe that six anulomas were able to perform the Upanayana and related rituals. But all the authorities were not unanimous in this respect. But the Baudhāyana Gṛhyasūtra and other authorities permits, Rathakāra to take participation in Śrauta rite. That means that Rathakāra was able to perform the Upanayana ceremony[5]. The Baudhāyana Gṛhyasūtra here follows the Vedic traditions. The Vedic ritual in certain cases admitted, Śūdras were able to perform the Upanayana ceremony. In the Ṛgveda we also find the stanza 9/112/3 that though the members of the same family, the son was Physician and the father was a Panegyrist[6]. There was no caste distinction at all. But during the age it is also mention that whenever a boy is presented for initiation to a teacher, the later makes inquiry about his parentage; Gotra and Varṇa. If the teacher is satisfied with the answer then he recite a mantra addressing to Vāyu and Āditya for praying the goodness of initiation and thereby declaring him free from all evils.
The consideration of Age:
Age was another consideration, which determines the eligibility of an initiate. The authorities are however, not unanimous with regard to the age of a student at the time of the performance of his Upanayana Saṃskāra. The age differed according to his Varṇa, but here there is no uniformity amongst the authors. Usually Upanayana should be performed in the eighth year in case of Brāhmaṇa, in the eleventh year in case of Kṣatriya and in the twelve year in case of Vaiśya[7]. But it should be performed in between 8 and 16 in the case of Brāhmaṇa, between 11 and 23 in case of Kṣatriya and between 12 and 24 in case of Vaiśya. It is also noted that if they crossed the maximum age limit, they become Patita-Sāvitrīkās i.e., they lost their right of learning Sāvitrī[8]. For such person no sacrifice could be performed. Manu[9] also calls them vrātyā with whom there can be no “Brahma Samantha”, relationship by learning or religion. Most of the Gṛhyasūtras are of the opinion that maximum age limit of the three Varṇas should not expire to perform the Upanayana ceremony. Actually the authorities do not attach any particular rule for these ages. Some authorities prescribe the 8 to 16 is suitable for Upanayana. The age limit varies with reference to particular reasons. For a Brāhmaṇa whose aim is Brahmavarcasa, the age of Upanayana is five. For a kṣatriya whose aim of life is to increase the power and life, the age should be twelve. A Vaiśya whose ambition in life is the attainment of prosperity in agriculture and other pursuits should perform his Upanayana at the age of fourteen[10].
Several authorities prescribe that a Brāhmaṇa boy should perform Upanayana Saṃskāra in early age. They think that the Brāhmaṇa by profession engaged in Aja (Sacrifice), Yajñapan (Performance of Sacrifice), the Vedic studies and teaching. Their profession encouraged them to spiritual studies, and it was thus but natural for a Brāhmaṇa boy to aim at the attainment of spiritual splendor. For this reason some authorities prescribe, Brāhmaṇa boy should be given the Upanayana at the age of five. Another point is that the Brāhmaṇa boys generally do not leave his home for education. His studies commonly began under his father. Therefore his Upanayana Saṃskāra at an early age of five was quite understandable. But in case of Kṣatriya and Vaiśya boy, they had to leave their home for education. So, in the early age of 8th year of a child was inconvenient to them. On the other hand, Brāhmaṇa boys’ education was confined to Vedic and allied studies because their further prospect depend on the knowledge of Vedic lore. But the profession of Kṣatriyas and Vaiśys was different. They had to specialize in military art and administration and commerce and agriculture respectively. So, these two classes were not required to pass the same courses of studies as Brāhmaṇa student. That is why, the authorities prescribe different age limit for the different Varṇas of students[11].
Footnotes and references:
[1]:
Śudraścaturthā varṇaḥ | ekjātiḥ| Gautama Dharmasūtra X.4.9-51.
[2]:
Sa hovāca nāhametadveda vo yadgotrahaham………….Cāndogya Upaniṣad IV.4.4.4.
[3]:
[5]:
Baudhāyana Gṛhyasūtra II.5.5.
[6]:
[7]:
Garbhāṣṭamehavde kūrbīta brāhmaṇasyopnāyanam | Garbhādekādaśe rājño garbhāttu dvādaśe biśaḥ || Manusmṛti II.36.
[8]:
[9]:
Sāvitrīpatitā vrātyā bhavantyāryavigarhitāḥ||Manusmṛti II.39.