Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates ‘Parishad centre of learning’ 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.
The Pariṣad centre of learning
The next Centre of learning in ancient period was Pariṣads. Generally for spreading education these Pariṣads were developed or constituted. During the Saṃhitā, Brāhmaṇa, Upaniṣads and in the Sūtra period these Pariṣads helped great deal in the expansion of education. These Pariṣats were also called ‘assembly of learned’ (Vidvat sabhā) or (Brāhmaṇa Saṃghas)[1].
In ancient time Pariṣads were here and there. Learned scholars for the improvement of their knowledge regularly searched such types of Pariṣad. The Śatapata Brāhmaṇa and the Bṛhadāraṇyaka Upaniṣad[2] mentioned that Uddālaka Āruni went to the north, where he challenged the northern scholars. Like that Śvetaketu, Somauśushma Sātyayajñi and Yājñavalkya to Videha for learned discussion. In the Upaniṣad these Pariṣads has been used for the assembly of the learned and the wise persons where great philosophical and spiritual problems were discussed (mooted) and solved. Later on, it came to be applied to those places where learned Brāhmaṇas lived in a large number. In fact, Pariṣads was group of various Caraṇas for the purpose of discussion on tough educational, philosophical problems and evolving new facts. In the age of Sūtras it is described as the cultural assembly of the learned in which narrow and difficult problems were decided[3].
There were the three categories of Pariṣads. Pāṇini[4] referred to these three categories of Pariṣats as—
-) Pariṣad relating to education.
-) Pariṣad relating to the group of societies.
-) Pariṣad relating to administration.
The Pariṣad relating to education was like a type of assembly of learned, where the Vedic Pronunciation, Padapāthas and many other things were discussed. But the Pariṣad was not confined only to discussion since the Pariṣad was a higher organization relating education where abstruse topics were also discussed[5].
A Pariṣad was consituted with learned Pandits. According to Gautama[6], a Pariṣad should consists of at least of the ten following members, viz.,
a) Four members -well versed in knowledge of the four Vedas.
b) Three Representative member–Representative of the Brahmacārya, Gārhastya and Vānaprastha Āśrama.
c) Three members–Expert in Laws.
Manu[7] also agreed in regard to the names of the members in the Pariṣad but he distributed them in the following:
a) Three members—
1 Scholars of Ṛgveda;
1 Scholar of Sāmaveda;
1 Scholar of Yajurveda;b) Four members—
1 Master of Logic;
1 Scholar of Mīmāṃsaka;
1 Scholar of Nirukta;
1 Master of Lawc) Three Representative Members—
1 Brahmacarya;
1 Gārhastya;
1 Vānaprastha;Total Members 10
Herein there was the difference of Pariṣad from Gurukula. The Pariṣad was constituted with teachers, students and learned men. It was the small replica of a University of this age[8].
In those days, Pāñcāla pariṣad was a remarkable one. King Janaka developed this Pariṣad for the propagation of learning. In the Bṛhadāraṇyaka Upaniṣad[9] we find that the King Janaka invited all the Brahmanas of Kuru–Pāñcāla country on the occasion of horse sacrifice for the learning discussion. During the occasion the King offered a prize of 1000 cows with horns covered with gold to the most learned Scholars. These Pariṣads were the most important body of the community. The talented scholars represented these Pariṣats. But in this Pariṣad any person could not be able to take part even though they belonged to Brāhmaṇa family. Those who have fulfilled the sacred duties would able to take part in the Pariṣads[10]. Many scholars, student regularly attend there Pariṣads for advanced learning. After the completion of studies Śvetaketu attended these Pariṣads. So the Pariṣads were the debating circle, where the scholars meet together and give instruction about any doubtful points of law[11].
Footnotes and references:
[1]:
Hrdā taṣṭeṣu manaso jabeṣu yad brāhmaṇ aḥ saṃyajante sakhāyaḥ |
Atrāha tvaṃ vi jahurvedyābhirohabrāhmāṇo vi carantu tve ||Ṛgveda X.71.8;
Atra asmin Brāhmaṇasaṃghe tvṃ avijñātārthamekaṃ puruṣ aṃ vedyābhiḥ veditavyābhiḥ vidyābhiḥ pravṛttibhirvā vi jahuḥ viśeṣeṇa parityajanti |(Sāyana Bhāṣya)Ibid. X.71.8.
Misra, Babulal. Mahābhārata kālīn sikṣā praṇālī,Prathibhā prakāśan, Delhi,2003,P.142.
[2]:
Kaurupāñcālo vā ayambrahmā brahmaputraḥ………………….svaidāyaneneti śaunako ha svaidāyana āsa |Śatapatha Brāhmaṇa 11.4.1.2;
Janako ha vai vaidehḥ| brāhmaṇairddhāvayadbhiḥ samājagāma śvetaketunāruṇeyena somaśuṣmeṇa sātyayajñinā yājñavalkyena tānnhovāca kathaṅkathamagnihotrañjuhitheti…………………||Ibid.XI.6.2.
[3]:
Baudhāyana Gṛhyasūtra I.1.1.12.
[4]:
Pāṇini IV.4.100;
Misra,Babulal.Mahābhārat Kālīn Sikṣā Praṇālī,Prathibhā prakāśan, Delhi,2003,P.144.
[5]:
Dutta, R.C. Civilization in Ancient India, Vol I, Motilal Banarasi Dass Publishers, Delhi,2007, P.163.
[6]:
Catvaracaturṇām pāragā vedānām prāg uttamāttraya āśraminaḥ pṛhga dharmavidasya etandaśāvaranapariṣadityacakṣate ||Gautama Dharmasūtra XXVIII.49.
[7]:
[8]:
[9]:
[10]:
Avratānāmamantrāṇāṃ jātimātropajīvinām | Sahasraśaḥ sametānāṃ pariṣattvaṃ na vidayte||Manusmṛti 12.114; Baudhāyana Dharmasūtra I.I.I.16.
[11]:
Śvetaketurhāruṇeyaḥ pāñcālānāṃ samitimeyāya……………………sa ha gautamo rajñodharmeyāya tasmai ha prāptāyārahāñcakāra sa ha prātaḥ sabhāga udeyāya taṃ hovāca mānuṣasya bhagvan gautama vittasya varaṃ vṛnīthā iti sa hovāca tavaiva rājan mānusaṃ vittaṃ yāmeva kumārasyānte vācamabhāṣathāstāmeba me brahīti sa ha kṛcchībabhūva ||Cāndogya Upaniṣad V.3.1-6; Śvetaketuraha vā āruṇeyaḥ pāñcālānāṃ pariṣadamājagāma………………..tāṃ tvhaṃ tubhyaṃ vakṣyāmi ko hi tvaivaṃ bravantarmahati pratyākhyātumiti ||Bṛhadāraṇyaka Upaniṣad VI.2.1-7.