Tours or Travelling (as a method of teaching)

Tours or travelling was one of the methods of teaching in early days. The wandering scholars used to travel in foreign countries in search for better knowledge or education. They undertook long trips and went to the distant places for practical knowledge. During those days teachers were encouraged their students that they had to travel out in distant places for better knowledge. In the post Vedic period we find that the wandering scholars or Carakas travelled the distant places for education. The Bṛhadāraṇyaka Upaniṣad^[1] gives reference in this respect that band of wandering scholars went throughout the country for proper knowledge. They participated in various debates and discussions and various conferences, where they enlightened their knowledge and spread their experiences with other scholars. We also find in the Satapatha Brāhmaṇa^[2] that a Kuru Pañcala Brāhmin Udālaka Āruṇi went to north, where he challenged the northern scholars. In the Mahābharāta^[3], the learned Ugraśravā went to the Naimisāranya, the hermitage of Śaunaka, where he delivered the lectures in front of Śaunaka’s disciples about the Brahmatattva.

Generally Students and teachers, used to travel to far off countries for attaining higher learning. In Upaniṣad^[4] we find that Śvetaketu went to Pravāhaṇa Jaivalis court for learned discussion. In the Rāmāyaṇa^[5], Rāma and his brother Lakṣmaṇa after receiving instructions from their teachers, they also travelled to the places of pilgrimage, the hermitages of sages for better knowledge. It is stated that King Duryodhana went to Mithilā and had under gone training in mace fighting under Balabhadra^[6]. There were many examples regarding the travelling or tours, which show that during those days, it was one of the most important methods of teaching. The students generally at the end of their education undertook travelling for developing their knowledge or education.

The Buddhist education system also encouraged their students that they had to undertake long trips to gain the practical knowledge or education. After the completion of normal education the Monks generally undertook long trips for better knowledge. The Jātaka^[7] stories mainly describe these types of wandering scholars, who wandered in various countries, attended Royal courts, studied the Śāstras and made friendship with learned scholars. They visited distant Universities, towns like Takṣasilā, Beneras to receive education. They undertook extensive tours without any fear of weather or climate and qualified themselves for life in the world.

Jīvaka after seven years of his education in Takṣaśilā, his teacher suggested him to go far off places to receive the practical knowledge of his subjects^[8]. We also find many other examples where the wandering scholars wandered various towns, cities and villages for the practical knowledge. Prince of Magadha and Prince of Kośala^[9] after receiving education at Takṣaśilā travelled various countries to acquire the practical use of his subjects. We know that Chinese traveller F.Hien in fifth century A.D, Hiuen. Tsang in seventh century A.D and ITsing in six hundred seventy two A.D also travelled in India from one end to the other part of the country and visited various places, got admitted to the famous seats of learning for receiving education.

Like that in Buddhist period some Thera Bhikṣu^[10] always travelled throughout the country and spread the education. Sāriputa, Mahā-Moggallāna, Mahā-Kaccāna, Mahā-Koṭṭhia, Mahā-Kappina, Mahā—Chunda, Anuruddha, Revata, Upāli, Ānanda and Rāhula were the some famous Thera Bhikṣu in Buddhist period.

So both the education systems preferred travelling as method of teaching. Through this travelling, the students visited various palaces, villages, towns, and universities. For this they were able to know the environmental condition and situation of the society. Their mental horizon was developed and they could able to change the narrow minded condition of the society.

Footnotes and references:

[1]:

Yājñavalkyaketi hovāca | madreṣu carakāḥ paryavrajām………….||Bṛhadāraṇyaka Upaniṣad III.3.1;7.1.

[2]:

Uddālaka hāruṇiḥ | udīccayatravṛto dhāvayañcakār tasya niṣkkỏopahit ỏāsaitadbha sma ………………||Śatapatha Brāhmaṇa XI.4.1.2.

[3]:

Tamāsramamanuprāptaṃ naimiṣāraṇyavāsinām|citrāḥ ŚR.otaṃ kathāstatra parivabrustapasvinaḥ||| |Mahābhārata Ādi.1.1.3.

[4]:

Śvetaketurha vā āruṇeyaḥ pañchālānām pariṣadamājagāma sa ājagām jaivaliṃ pravāhaṇaṃ paricārayamāṇaṃ…………………|Bṛhadāraṇyaka Upaniṣad VI.2.1.

[5]:

Viśvāmitra yayāvagre tato rāmo mahāyaśāḥ |kākpakṣadharo dhanvī taṃ ca saumitriranvagāt || kalāapinau dhanaṣpaṇī śobhayānau diśo daśa|Rāmāyaṇa Bāla.22.6-7.

[6]:

Atha duryodhano rājāgatvāỏtha mithilāṃ prabhuḥ | gadāśikṣām tatodivyam balabhadrādavāptavān ||Brahmāṇḍa Purāṇa.II.3.71.84.

[7]:

Sikkhāpita nābhavissa gacchante kale pūvasakkhaliādīnu c’eva phalāphalādīna ca haranto corakanmesu ||Tilamuṭṭi Jātaka.252.

[8]:

Ahaṃ kho ācariya bahuṃ…………………satta ca me vassani…………….|teno hi bhaṇe Jivaka khanttiṃ ādāya Takkasilāya samantā yojaneṃ āhiṇḍanto yaṃ kiñci abhisajjaṃ paseyyāsi taṃ āharāti|Mahāvagga VIII.I.7.

[9]:

Darīmukha……………sabbasippāni uggnhitvā sabha samayasippāni ca sikkhissāma descārittañ ca jānissāma ti gāmanigamādisu caranta……..|Darīmukha Jātaka 378; Takkasilato nikhami, sabbasamayasippani sikkhanto ekam paccantagāmakam pāpuṇi |Brahāchatta Jātaka 336.

[10]:

Tena kho pana samayena dve bhātukā therā āyasma ca Isidāso āyasma ca Isilohatto Sāvatthiyaṃ vassaṃ vutthā aññataraṃ gāmahavāsam agaaṃsu…….|| Mahāvagga.VIII.24.5-6; Culavagga.VII.2.2;
Tena kho pana samayena āyasmā Sudhammo Maccikāsaṇḍe Cittassa gahapantino āvāsiko hot navakammiho dhuvabhattika………….adhivāsesuṃ kho therā bhikkū tunhibhavena|| Culavagga.I.18.1