Centres of learning in Vedic and Buddhist Period (Introduction)

The basic institution of learning in Vedic age was the Gurukula. Before the Gurukula no reference for existence of any educational Centre or institution would have been traced. Gurukula functioned as an educational institution in Vedic age. This Gurukula, the residence of the teacher was the most significant Centre of learning in ancient India. This unique institution was a very vital part of the Vedic community for several centuries. Its origin cannot be traced. But it is necessary to point out that, the entire progress achieved by Indians throughout the ages in various fields of life and knowledge is the fruit of the Gurukula system of education and training.

As a matter of fact in the initial age of the Vedas, there was no existence or evidence of any educational Centre. During the age of the Vedas, the Ṛṣis attained knowledge through deep meditation. When they acquired the highest knowledge through meditation then they transferred the knowledge to other members of the society^[1]. They first orally delivered their knowledge to his sons and disciples. In Vedic period the orally transmitted education was popular^[2]. In course of time the disciple tried to codify the orally transmitted instructions of his teacher. This difference led the growth of some Śākhā, Caraṇa, Gotras, and Pariṣats. But these Śākhā, Caraṇa, Gotras, and Pariṣats was not educational Centre. During the Vedic age these Śākhā, Caraṇa, Gotras, and Pariṣats came into existence. In the Brahmanic and Upanisadic age, these Śākhā, Caraṇa, Gotra, and Pariṣat helped a great deal in the expansion of education. The Śākhā denotes the text and the caterers of these Śākhās are known as Caraṇa. The Jagaddhara’s commentary of Mālatimadava Caraṇa is defined as “a number of men who are pledged to the reading of certain Śākhā of Veda and who have in this manner become body"^[3]. The term Gotra indicates blood relationship. But Pāṇini^[4] mentioned that, the Vaidik mantras, religious traditions and sacrificial customs which came to be associated with the name of a particular Ṛṣis becomes the property of the Gotra in later times. When the number of Gotra becomes too large, the Gotras were likely to face a lot of confusions and ambiguity.

The Pariṣat was a settlement of the learned Brāhmaṇas, a community to which members of the Caraṇa belong. In fact, Pariṣat was a group of various Caraṇa, an assembly of the learned and wise person. In the Vedas we also find the references of this Pariṣat. The Ṛgveda^[5] mentioned that the Pariṣats, where scholars and philosophers gather from far off places of the country for the sake of philosophical and religious discussions. Sāyaṇa calls this Pariṣats as Brāhmaṇa Saṃgha^[6]. Like the Vedas, the Bṛhadāraṇyaka Upaniṣad, the Śatapatha Brāhmaṇa and the Mahābhārata also mentioned about this Pariṣats^[7]. The Pariṣat is developed for the propagation of learning. In the post Vedic period these Pariṣats have played a very important part in the progress of education. In the initial stage of the Pariṣats, the member of the royal families came forward to participate in the learned discussion and themselves volunteered their patronage for its propagation. But later Pariṣats become the association of teachers and students. The famous teachers attracted the students. And the students from different parts of the country regularly attend these Pariṣats for advanced learning. Slowly these Pariṣats become popular and developed as an important seat of learning.

But it is also noticeable that where the Pariṣats were frequently called some other educational colonies also developed in the places. Different types of temples, Agrahāra and Catuṣpāthi or Tols grew up there. Basically in the Sūtra period these temples, Agrahāra and Catuṣpāthi or Tols were developed. Famous teachers attracted student from all over India to these places. These corporate colonies of teachers and student were like ancient Indian Universities.

A note on these ancient Indian education Centres from the point of view of their importance and hoariness is being presented:-

Footnotes and references:

[1]:

Yajñena bācaḥ padavīyamāyantāmanvavindannṛṣiṣu praviṣṭāṃ | Tāmābhṛtyā vyadadhuḥ purutrā tāṃ sapta rebhā abhi saṃ navante || Ṛgveda X.71.3.

[2]:

Yadeṣāmanyo anyasya vācaṃ śāktasyeva vadati śikṣamāṇaḥ | Savaṃ tadeṣāṃ samṛdhevaparva yatsuvāco vadathanādhysu || Ibid.VII.103.5.

[3]:

Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011, P 80.

[4]:

Pāṇini.4.58-61.

[5]:

Hrdā taṣṭeṣu manaso javeṣu yad brāhmaṇāḥ saṃyajante sakhāyaḥ | Atrāha tvaṃ vi jahurvedyabhirohabrāhmāṇo vi carantu tve || Ṛgveda X.71.8

[6]:

Atra asmin Brāhmaṇasaṃghe tvṃ avijñātārthamekaṃ puruṣaṃ vedyābhiḥ veditavyābhiḥ vidyābhiḥ pravṛttibhirvā vi jahuḥ viśeṣeṇa parityajanti |(Sāyana Bhāṣya)Ibid. X.71.8.

[7]:

Śveteketurah vā āruṇeyaḥ pañcālānāṃ pariṣadaṃ ājagām |Bṛhadāraṇyaka Upaniṣad VI.2.1; Janako ha vai vaideḥa |Brāhmaṇairdhāvayadbhi samājagāma ||Śatapatha Brāhmaṇa XI.6.2.1;