Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates ‘8th century Vikramashila Mahavihara’ 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 8th century Vikramaśilā Mahāvihāra
The Vikramaśilā Mahāvihāra was founded by King Dharmapāla in the eighth century A.D. It was the late contemporary of Nālandā Vihāra. The name of Vikramaśilā had faced many debates. Different authorities have different opinion about its name. According to life of Atisa translated by Śarat Candra Das, the Monastery was named Vikramaśilā because of the high moral character of the Monks. The Tibetan sources mention that the Vihāra was named after a Yakṣa called Vikrama suppressed here. But R.C.Mazumdar mentions that it was another name of Dharmpāla who founded Vikramaśilā. It was known as the Royal University of Vikramaśilā in that period[1].
The place of Vikramaśilā had been variously identified by different scholars. According to one authority it was started on a hillock on the banks of the Ganga in northern Magadha (Bihāra). Another authority mentioned that it was situated about three miles from Baragaon, the village named Silao, near ancient Nālandā and sixth miles to the north of Rajgir. But this identification of the site was uncertain. Dr. S.C. Vidyābhuṣan and S.C.Das identified the Vikramaśilā was located in Sultanganj in Bhāgalpur district. This identification of the site was best identification. Many of the authorities support this identification[2].
King Dharmapāla[3] constructed Vikramaśilā Vihāra in a very good design. Like Nālandā the buildings of Vikramaśilā Vihāra was also constructed in a very well planned way. The whole Vihāra was enclosed on all sides by strong wall. There were one hundred and eight temples, six college buildings, a central hall called the House of science and free broad Hostels. There was also a large quadrangle which could accommodate an assembly of eight thousand persons. Like Nālandā, these colleges’ buildings were so beautiful that all the outer wall of Monastery was adorned with the beautiful paintings. In its front wall was adorned with beautiful paintings of Nāgārjuna, once the head of the Nālandā Monastery. The other walls of the Monastery were also adorned with the paintings of the famous teacher’s images, who earned fame for learning and character[4].
The administration of the University of Vikramaśilā belonged to a very high order. The administrative work of Vikramaśilā was under the control of Board of eminent scholars. The administrative board decided the rules and regulations of the Monastery. The different departments were under the control of this administrative board. The different eminent scholars were the members of this administrative board. These members of the board were assigned to different administrative duties like–the ordination of the novices, supply and supervision of servants, distribution of food and fuel, assignment of monastic work and many more. But it is very interesting to mention here that Lāmā Tārānāth mentioned that, this board of Vikramaśilā University also administered the affairs of the Nālandā University. Many distinguished authorities did not accept this statement[5]. But R.K.Mookerji[6] in his book Ancient Indian Education mentions that, it was probably the time, when King Dharmapāla being the head of both the Universities. So, the administrative boards of both the Universities were same. They were the sisters Universities. The administrative work of both Universities was controlled by one board. Like the administrative board, the academic administration of the Vikramaśilā University, was vested in a council of six Dwāra-Paṇḍitas. These six Dwāra-Paṇḍitas (Gate Keeper) were the guards of six gates of Vikramaśilā University[7].
During the reign of Canaka (955-983 A.D), the following eminent scholars, acting as Dvāra-Paṇḍitas viz.:
-) Ranākaraśānti was placed at the East Gate.
-) Vāgīśvarakīrti of Benaras at the West Gate.
-) Naropa at the North Gate.
-) Prajnākaramati at the South Gate.
-) Ratnavajra of Kaśmīra at the Central Gate.
-) Jnānaśrīmita of Gauḍa at the Second central Gate.
They were all the erudite scholars of Vikramaśilā University. These six Dwāra-Paṇḍitas examine the candidates. So, it is not easy for the learner to enter in to the University, without the permission of the Dwāra-Paṇḍitas. Like Nālandā, the students were also had to give a Pre-admission test, before they admitted to the University. The capable students satisfying the Dwāra-Paṇḍitas, had to clear the test and take admission in Vikramaśilā University.
For a long period Vikramaśilā was regarded as the queen of educational institution. But we are very unfortunate that we do not know much about the Vikramaśilā University. Vikramaśilā was not as fortunate as Nālandā. But from the Tibetan scholars or from foreign pilgrims we learn something of the history of this Vikramaśilā University. Tibetan scholars would take Vikramaśilā as a model monastery. They used to come Vikramaśilā to learn at the feet of Indian Paṇḍits. Almost for four centuries, the Tibetan scholars used to come Vikramaśilā for the sake of education. The Tāntrik Buddhism was the main specialized subject of Vikramaśilā University. The other subjects like Grammar, Logic, Metaphysics and Ritualistic literature were some of the subjects also popular at the Vikramaśilā University. But nothing is definitely known of the curricula at Vikramaśilā. It may be assumed that the curricula, rules and regulations closely resembled those to Nālandā. But according to Tibetan scholars we further learn that in the Vikramaśilā University, the teachers and students engaged themselves with the task of copying manuscripts and translating books. The copying and translating works were done by the teachers. Dīpaṃkara Śrījñāna himself translated many books in native language of Tibet with the help of learned monk named Vīryasiṃha. Tibetan used to propogate Indian culture in their own country. Dīpaṃkara Śrījñāna was a versatile scholar of Vikramaśilā University composing several works on Tibetan Buddhism and translating Sanskrit works in Tibetan. Many other scholars like Ācārya Buddha, Jnānapāda, Ācārya Vairocana Raksita, Ācārya Jetārī, Ācārya Ratnākara-Śānti, Ācārya Jñāna-srī-mitra, Ācārya Ratnavajra, and Ācārya Vāgīśvara Kīrti also worked in Tibet and propagated education in that Himalayan country[8].
But at the end of thirteen century, Bukhtyar Khilji at the time of Muhammad Ghori destroyed the Monastery. But after this destruction, Vikramaśilā continued to live a long life in the history of Tibet. Some scholars like the Monk Sri Bhadra (the head of the Vikramaśilā University) and a few others, who escaped the general slaughter started their life and propagated education.
Footnotes and references:
[2]:
[3]:
Mazumdar, R.C.Ancient India, Motilal Banarasi Dass Publishers, Delhi 2007, P.268.
[4]:
[5]:
Bose, Phanindranath. Indian Teachers of Buddhist Universities, Theosophical Pub. House, Madras, 1923, P.35.
[6]:
Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011, P. 587.
[7]:
Dutta, Sukumar, Buddhist Monks and Monasteries of India: their history and their contribution to Indian culture, Motilal Banarasi Dass Publishers, Delhi, 2015, P.361.
[8]:
Altekar, A.S. Education in Ancient India, Vishal Kaushik Printer, Delhi, 2009, P.128.; Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011,P.589-595.