Social accountability of the ancient education system

Knowledge of Social accountability is another most important aim of education in ancient India. Both the systems of education give stress that pupil must know his social duties and responsibilities. They suggest that after the completion of education, a student should not lead a self-Centreed life. His education and wealth is not for his own self. That is why, as a responsible member of the society he constantly and efficiently do all his social services.

During the age ascetic life was also not against the social services. The learned persons are honoured everywhere. Each and every person respects them. They have the ability to inspire each and every persons of society. Society gives special privilege to them^[1]. So, it is the duty of learned person that they should contribute to the progress of the society. It is the principle of both the Vedic and Buddhist education systems. When Ṛsis attained highest knowledge, they tried to spread the education to the other members for the development of society. From the very early period of Vedas people were aware about their social duties and responsibilities. They did not confine their knowledge and wisdom to themselves but were anxious to impart it to their fellows in society. The Cāndogya Upaniṣad^[2] mentions that those who perform the social duties and responsibilities in meditated way lead their life happily and after the life they gain Brahmaloka. But by the progress of society, when caste system originated, then different duties are allotted to for different castes. Everyone must do their allotted services.

The aim of the three types of debt and the five Mahāvratas which were conceived during those days was to make aware the individual for his social duties and responsibilities. The Taittiriya Saṃhitā and the Śatapatha^[3] Brāhmaṇa give reference about these three debts.

They stated that a man owes three debts which he must repay in three prescribed ways, viz.

(I) Ṛṣiṛṇa—debt due to saints by the acquisition of and imparting knowledge.

(II) Devaṛṇa—debt due to God by performing religious sacrifices.

(III) Pitṛṛṇa—debt due to parents by becoming a householder and maintaining the continuity of the family institution and tradition by getting children.

At the time of the Upanayana ceremony we also get the hints of these three types of debt. The five Mahāvratas also insisted upon to remain aware about the social services. Devayajña, Pitṛyajña, Brahmayajña, Manuṣyayajña and Bhutayajña as included within the purview of Pañca Mahayajñas were to be performed by every human being^[4]. But when the ancient social system became very complicated; it was difficult to perform equally by every individual of course, it was desirable to perform one’s own duty. In the Śrimadbhagavadgitā^[5] Srikṛṣna advised Arjuna–that even death is better while performing one’s own duty, the imitation of other’s duty leads to disaster. So from this it may be deduced that during those days people remained conscious about the society and used to perform the social services. As a son, a husband, a father, he scrupulously and thoroughly performs his duties. His wealth is not for his family but for charitable works.

That is why in the time of Convocation ceremony the preceptor gives instructions that–

“O dear Son, always speak the truth. Discharge the duties laid down by the Śāstras. Always remain busy in self-study, make offerings to the Guru according to his wishes, there after enters in to the life of the house holder. Try to preserve the sanctity of lineage. Never desert the path of truth; never desert the path of religion. Never turn your face from noble deeds. Do not show contempt for your own thing, always remain inclined towards religious ceremonies”.

“Treat your parents, preceptor and guests like gods. Do what is good and avoid evil deeds. You should imitate only the good things in your elders and not others. You should reverentially offer a seat, shelter and alms to any Brāhmaṇa who may be superior to you as well as to other respectable and revered person who may come to your house. Charity should be given in all humility, that is, you should say to yourself. ‘All wealth is God’s. I have committed a wrong in regarding it as mine being led away by avarice’. You should give alms saying to yourself ‘whatever I am giving is not much’. You should do charity feelings all the time afraid lest it should be refused. You should do charity thoughtfully not promiscuously”.

“While doing all this, if you are ever in doubt in regard to your duty and moral conduct, you should follow the example and conduct and behaviour of those Brahmanas who are living there and are soft-natured, lofty-minded, highprincipled, strict adherents to religion and efficient in counseling. Apart from this, if you are ever in suspense as to how you should bear yourself towards an inculpated person, you should follow the department of the thoughtful, upright, virtuous and pious Brāhmaṇas”.

This is the instruction of Vedas and Upaniṣads^[6]. Pupil used to practise all these instructions in reality. So from this we find that during the age people believe that for a healthy and prosperous society people must know their social duties and responsibilities. And the ancient people realized that mutual give and take was essential to preserve the integrity of social ties.

Footnotes and references:

[1]:

Bhutikarmāṇi kūrvāṇaṃ taṃ janāḥ kurvate priyaṃ || Mahābhārata Anu.104.10.

[2]:

Sarvabhūtānyanyatra tirthebhyaḥ sa khalvevaṃ vartayan yāvadāyuṣaṃ brahmalokamabhisamapdyate ||Chāndogya Upaniṣad VIII.15.1.

[3]:

Jāyamāno vai brāhmaṇstṛbhiṛṇaiṛṇavāñjāyate| yajñena devebhyo brahmacaryeṇa ṛsibhyaḥ prajayā pitṛbhyaḥ || Taittarīya Saṃhitā III.10.5;Śatapatha Brāhmaṇa I.5.5.

[4]:

Pañcaiva mahāyajñā | tatreva mahāsatrāṇi bhūtyajña manuṣyayajñaḥ pitṛyajña devayajña brahmayajña iti ||Śatapatha Brāhmaṇa XI.5.6.1;Taittirīya Āraṇyaka II.10;Manusmṛti IV.21.

[5]:

Śreyān, svadharmaḥ, biguṇaḥ, paradharmāt, svanuṣṭitāt| svadharme, nidhanaṃ, śreyaḥ, paradharmaḥ, bhayāvaḥ || Śrīmatbhagvadgītā, III.35.

[6]:

Vedamanūcayācāryo'ntevāsinamanuśāsti | satyaṃ vada | Dharmaṃ cara |svādhyāyanmā pramadaḥ |ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavcecetsīḥ |satyānna pramaditavyam | dharmānana pramaditavyam |kuśalānna pramaditavyam |bhutaiya na pramaditavyam | svādhāyaya pravacanābhyāṃ na pramaditavyam |devapitṛkāryārbhyāṃ na pramaditavyam |matṛdevo bhavo |ptṛdevo bhavo |ācārya devo bhavo |athitidevo bhavo |yānyanavadyāni karmāṇi tāni sevitavyāni |no itarāṇi | yanyasmākaṃ sucaritāni | tāni tvayopāsyāni no itorāṇi |ye ke cāsmacṛeyāṃso brāhmaṇ aḥ teṣāṃ tvayāo’sanena praśvasitavyam |śraddayā deyam |aśrddyahdeyam |śriyā deyam |hriyā deyam | bhiya deyam |saṃvidā deyam |atha yadi te karmavicikitsā va vṛttavicikitsā vā syāt ||ye tatra brāhmaṇ aḥ saṃamrśinaḥ |yuktā āyuktāḥ | alūkṣā dharmākamāḥ syuḥ | ythā te teṣu varteran | tatha teṣu vartethāḥ |athabhyākhyateṣu ye tatra brhāmaṇ aḥ sammrśinaḥ |yukta āyuktaḥ | alūkṣā dharmakāmāḥ syuḥ |yatha te teṣu varteran |tathā teṣu vartethāḥ |eṣa ādeśaḥ || eṣa upadeśḥ | eṣā vedopaniṣat| etadanuśāsnam | evamupāsitavyam |evamu caitadupāsyam | Taittirīya Upaniṣad I.11