Teacher-Student (Guru-Śiṣya) relationship

The relation between teacher and student in ancient period was very cordial and courteous. Both the Vedic and Buddhist education systems mention that the teacher was the guardian of the students in all respects. He occupied a very dignified place in society. The Ṛgveda and the Yajurveda^[1] mention that he was the guardian of sacred knowledge and an exhibitor of divine illumination as well as medium of highest attainment. The Āpastamba Dharmasūtra^[2] mention that dharma was called the ācārya (teacher). The Taittariya Āraṇyaka^[3] mentions that ‘ācārya deva bhava’ that means he was as respectful as the God.

All the ancient scriptures mention that teacher was the protector and curator of the students’ life. He was the spiritual and intellectual father of the students^[4]. Without him none can able to become a dignified member of the society. It was natural because the students after the Upanayana ceremony lived under the same roof of his preceptor. In his very early age he started living with his preceptor. He was under the guidance of his preceptor. So it was the accountability of the teacher to give all the education to his students. Like that during the age, the art of writing was also not prevalent in general case. All the instructions were given verbally. The Mahābhārata^[5] condemns a person to go to hell if he incurs sin for writing down Vedas. So it was the duty or responsibility of the teacher to clarify the speech (vāk), mind (manas) will (vicār), thought (cintā), memory (smṛti), faith (biswas) and other mental activities of his students at the time of teaching^[6]. Because without the teacher no one can able to clarify the doubts of the students and give all the absolute knowledge^[7].

During the age the teachers had all deep knowledge in Vedic studies and he devoted his long period to have its mastery. The society paid high esteem to him because the teacher was proficient in all sects of learning. He was Paṇḍita. To his knowledge he illuminated the students’ life. He always inspired his pupil to be attentive and concentrate on his studies^[8]. He gives complete education of his disciple. We find many examples from the ancient period that during the age teacher were the man of high reverence because he knew all the knowledge and decorated the students life^[9]. In the Upaniṣad^[10] we find the story of Satyakāma Jābāla. In the Aitareya Āraṇyaka^[11] we find the story of Tārukshya. From these stories we gather that during the age teacher was accountable for educating the pupil to reach the highest goal of life.

During the age teacher always advised their students to lead a noble life and to acquire knowledge with faith and devotion. In the Taittariya Upaniṣad^[12] we find that the teacher instructs his students ‘satyaṃ vada’, speak the truth. ‘Dharmaṃ cara’, do your duty. From the story of Hiranyanabha, we find that the teacher also followed the same doctrine and advised his student. Hiranyanabha, the prince of Kosala, approached Ṛṣi Sukeśā with some quires. Without hiding his own limitations Sukeśā approached Ṛṣi Pippalada. Hiranyanabha and Sukeśā were equally seekers of Brahma. After receiving knowledge of Brahma from Pippalada, they said to their teacher, “You ferried us across the river of ignorance. You are our father”^[13]. In this story we find that the teachers did not hide their faults. They did not give any false knowledge to their students. We also find that sometimes the teacher used to learn from other teacher with their students without feeling ashamed. He also did not hesitate to learn from the young scholar. In the Upaniṣad we find that Gautama went to Pravāhaṇa Javali’s court to learn the advanced knowledge or the knowledge of absolute^[14]. That is why, during the age when the teachers became unable to impart the proper education, they used to send their students to other teacher. In the Upaniṣad,^[15] we find that when the five Brāhmaṇas came to Uddālaka Āruṇi to learn the Vaiśvānara Vidyā, Uddālaka failed to give the right answer. Then Uddālaka along with five Brāhmaṇas unhesitatingly went to king Aśvapati kaikeya the best teacher of the aforesaid Vidyā. So from these afore mentioned stories it is presumed that during the age the teachers were not only the men of intelligence but also they were the men of bright or high character. They used to take all the responsibilities of the students. If any student would violate the rules and regulations then the teacher inflicted punishment to his students. In the Viṣṇupurāṇa^[16] we find that Yājñavalkya was reported to have been punished by his teacher Vaiśampāyana.

Like wise, the pupil’s used to serve the preceptor as an obedient son. Without feeling ashamed of he used to do all the menial works of the teacher. Daily he used to go for begging alms. He would daily tend the fire wood from the forest. He used to tend the house of his preceptor and his cattle. He used to rise early in the morning and before the birds’ announcing the daybreak he finished his all nitya karmas^[17]. These works might be very severe but these works made the student laborious. His moral side was developed through this work. That is why; the teacher imposed all these works in the shoulder of his pupil. For this Manu^[18] states that as by digging (the earth) with a digging instrument, one gets water, so by faithfully serving him, a pupil acquires (all) the knowledge which is contained in his Guru (preceptor).

During the age the life of the student was regulated on the principles of the teacher. The teacher knew what was good and best for his students. That is why the teacher imposed all the restrictions. The students also knew that he would not progress in knowledge without preceptor because the teacher was the real custodian of his life. That is why, during the age the students always followed all the rules and regulations of their teachers. He always paid respect to their teacher. When they met after the sunrise or any other time they bowed down before their preceptor^[19]. They must not say anything which is inaudible to his guru. They did not back bite the guru. This does not mean that the students blindly follow the teachers rules and regulation but if the teacher committed any misdeed then they could correct the teacher. In severe’ case they could revolt and leave the teacher. The ancient scriptures give many descriptions of ideal students. They never disobey the orders of the teacher. If the teacher inflicted punishments then without any hesitation or disregard they accepted the punishment. In the Mahābhārata^[20] we find such types of ideal students. They dedicated their life for their teacher. In the Mahābhārata we find that the famous teacher Dhaumya had three disciples named Upamanyu, Āruṇi and Veda. Āruṇi hailed from Pāñcāla and was an ideal student in term of devotion to his teacher. Once he was ordered by Dhaumya to stop a breach in the water course in his field. Āruṇi after having found no other means viable threw his own body in to the breach. His devotion was recognized by his teacher by giving him the appellation of Uddālaka. Simlarly Dhaumya had tested the devotion of Upamanyu and Veda also. All the three disciples of Dhaumya stood the test administered by their preceptor successfully and was blessed by the teacher.

Veda^[21] was also a famous teacher in Mahābhārata and his disciple was also an ideal student in so far as devotion to the teacher is concerned. Utaṅka was the dearest disciple of Veda. Once, he having employed Utaṅka as incharge of his household, preceded on some religious assignment. He had instructed him that he would like Utaṅka to do whatever necessary in his house during his absence. Utaṅka took his abode in his preceptor’s house carrying out his orders. During his stay over there once the ladies of the Gurukulas called him and told that his precptor’s wife was in the menstruating period and since the preceptor was out he should do what the preceptor might have done on that occasion. Being asked thus, he showed his inability to accede to such objectionable unrighteous request.

After some days his preceptor came back home. He was pleased to know all about Utaṅka and asked him what good he should do for him. He told Utaṅka that he had been served by him and hence the affection between them had increased. He showered his blessings on him and wished for his grand success.

Utaṅka, in turn, asked his preceptor what good should he do for him, for it was said that he, who bestowed knowledge un-righteously and he, who received it un-righteously one of them dies and enmity springs up between the two. Being told like this, the Preceptor asked him to stay in his house for some more time. After few days Utaṅka asked the same question. The preceptor told him that since he had asked the question many time, he should now ask his wife and bring whatever she wanted. Being requested by Utaṅka the Preceptor’s wife asked to bring the earrings from Kṣatriyaṇi wife of Pauṣya. She wanted to serve food to the Brahmanas on the fourth day, on the eve of Puṇyak-Vrata, putting on those rings. Further she told him that if he would accomplish this job, he will be blessed with good fortunes.

In order to fulfill the desire of the preceptor’s wife he went to Pauṣya and having faced many obstacles on the way he succeeded in getting the earrings. When Utaṅka gave the ear rings to the preceptor’s wife, she told him that he had arrived in time and marginally escaped her curse. Further she told him that the time of his good fortune had come and he would get success. After that Utaṅka went to preceptor and saluted him. The preceptor asked him the reason for delay. He explained everything to him. The preceptor explained the riddle like things which Utaṅka had seen on the way. Then Utaṅka being permitted by the preceptor departed for Hastināpur.

Another story is found in Aśvamedhika Parva^[22] also in versical form with some variations. There the preceptor’s name was given as Gautama and his wife’s name as Ahalya. The normal ethical values in both the forms are the same, i.e., self-restraint, purity, obedience, courteousness and righteousness. The story conveys the message that one should acquire knowledge by serving his preceptor righteously and the preceptor should also instruct the pupil righteously.

The story of Ekalavya^[23] was also an illustrious story which indicates that during the age the students devoted their life and succeed for their teacher. This story partially reveals the weakness of teacher but it also reflects the deep affection between the teacher and the student. During the age all the authorities mention that the relation between teacher and student was very faithful. If the teacher used to compel the students for hard manual work and harass them then they had no grudge against the preceptor. The simple reason behind this was excessive respect and reverence towards the preceptor. But we also know that these manual works and other services of the teachers did not hamper the studies of the students. Because through these works the teacher also instructed his students. We also find that during the age teacher also prohibited from assigning any work that was likely to inter-fare the studies of the students. That is why during the age the relation between the teacher and student was very cordial and intimate because the teachers knew all the problems of their students. The teacher did not push their students to do any immoral work. It was a matter of fact that during the age the teachers thought that glory of the student was the glory of their own self. That is why, the teacher used to exercise all his power and authority to see that his pupil excelled in the knowledge. In the Taittariya Upaniṣad and in the Caraka Saṃhitā^[24] we find the convocation address to the students. Through this passage or address we find that at the end of the period of education the teacher also tried to develop all moral, social, cultural values among the students. That is why, during the age the student paid all respects for his teacher and their relationship became more developed. This cordial relationship was still continued also in their afterlife. Even when the students had returned home after his education, the students frequently called on the teacher who paid return visit. Sometimes the teachers also visited the ex-student to impart moral advanced knowledge to the student. In the Viṣṇupurāṇa^[25] we find that the preceptor Ṛbhu went to the house of Nidāgha and imparted more advanced knowledge to Nidāgha.

In Buddhist education the cordial relationship was still continued. The Buddhist monk was also under the control of his preceptor. Buddhism provided that every novice in his admission should submit himself under the supervision of his preceptor. Generally for the first ten years he was absolutely depended upon his preceptor. Mahāvagga^[26] mentions that after five years, when he would understand the Vinaya text, could able to leave the preceptor but he put himself under the control of his preceptor to understand properly and became on the Vinaya text.

During the period the students totally dedicated themselves to the teacher for the acquisition of knowledge. He also rendered services to the preceptor because it was the essential part of his education. The Buddhist Monk, who was called Saddhivihārika always got up early in the morning and did all the arrangements of his teacher or Upajjhāya. In the morning he should give the teeth cleanser and water to his preceptor. After that he prepared the food of his preceptor, fed the preceptor and cleaned the utensils of his preceptor. That means, he should do all the menial services of his preceptor^[27]. He was totally under the control of his preceptor. Without the permission of his teacher he could not serve any other person. If the teacher permitted him then he could go for begging alms for his preceptor. The Saddhivihārikas were also always ready to serve the preceptor without any hesitation. As a son he used to comply the instruction of his preceptor. Like that the teacher also showed his affection and love for his students. He took all the responsibilities of his students. Under his charge he gave all the intellectual and spiritual guidance to his students. He treated his pupil as like as son. If the Saddhivihārika had no alms bowl or robe then the Upajjhāya provided the bowls and clothes to the pupil. If the Saddhivihārika fell sick, then the preceptor nursed him supplying all the medicine and did all the works of his student^[28]. This mutual relationship was very beautifully described in Mahāvāgga. The Mahāvagga^[29] mentions that “O Bhikṣu ought to consider the Saddhivihārika as his son; Saddhivihārika ought to consider the Upajjhāya as his father. That means during the Buddhist period relation between teacher and student was like that of father and son. As a son Saddhivihārikas were always helpmate of their preceptor because if the teacher faced any mental problems, the Saddhivihārika was aware of the mental problems of his Upajjhāya and he always tried to amuse his preceptor by religious conversation. If the Upajjhāya did anything against the honour of the Saṃgha and the Saṃgha imposed punishment then after due penances, the Saddhivihārika tried to re-establish his preceptor^[30]. Like that if the Saddhivihārika did any improper conduct then the Upajjhāya first tried to solve the problems. In case the offence was severe then the preceptor had the power to expel the Saddhivihārika. But if the Saddhivihārika realized his misconduct and begged for pardon then the Upajjhāya pardoned him^[31]. The Buddhist teachers also always tried to develop their students’ health, habit and knowledge. They always tried to give a chance to Saddhivihārika, so that they behaved in proper way and realized their misconduct if they committed anything wrong.

But from the Jātaka stories we find that some changes were also occurred due to the democratic element in Buddhist education. The students now enjoyed right to criticize their teachers. It was a matter of fact that during the age both the preceptor and students depended upon the Saṃgha. If the Saṃgha was against anyone then he should behave as like as the Saṃgha instructed. But sometimes the students for their personal interest also criticised or even revolted against the teacher. If the teacher gave any extreme punishment to his student, then the student’s attitude towards his teacher was not so good. We find that a proud Kṣatriya king murdered his preceptor after returning to his country; because his teacher inflicted upon him punishment and also insulted him in front of Saṃgha^[32]. On the other hand, for the training of newly ordained Monk the teachers sometime appointed sub-teachers or Sthavira. This Sthavira’s attitude towards the student was not always good. That is why, the novice Bhikṣus were always afraid of Sthavira. They generally disliked the Sthaviras and also disliked their teachers^[33].

On the whole if we examine the system of education then we find that the relation between teacher and taught was always close, affectionate, pure and good. The disciples always respect their teacher. The preceptor also gives all possible intellectual and spiritual help and guidance. There was mutual esteem between teacher and pupil. But as we have mentioned earlier that in Buddhist period some changes occurred in the relationship between teacher and students. This changes attitude towards the teacher occurred due to the pluralistic element in Buddhist education. This changes were actually far and few between. Because in Buddhist period we find that after the education the students maintained their relationship and used to keep touch with their preceptor. From the Anabhirati Jātaka^[34] we find that an ex-student informed his teacher that he was quite up to date at his studies but now he had forgotten some of the Vedic mantras because for some time he left the studies but now he promised his teacher that he would regularly continue his studies. So from this we may deduce or conclude that during the age of the Vedas and the Buddhist the mutual relationship of the teacher and the taught continued not only within the stipulated period but after that also the same relationship continued.

Footnotes and references:

[1]:

Ahameva svayamidaṃ vadāmi………………………….taṃ brahmāṇaṃ taṃ sumedhām||Ṛgveda X.125.5.; Yatprayajñāmuta ceto dhṛtiśca yajjyotirantaramṛtaṃ prajāsu|Yajurveda 34.3.

[2]:

Tasmād dharmān ācinoti sa ācāryaḥ || Āpastamba Gṛhyasūtra 1.1.1.14.

[3]:

Taittirīya Āraṇyaka VII.11.2.

[4]:

Brahmacāriṇaṃ pitaro devajanāḥ|Atharvaveda XI.5.1; tatra yadbrahmajanmāsya …………………….. pitā tvācārya ucayte ||Manusmṛti II.170.

[5]:

Vedavikrayiṇścaiva vedānāṃcaiva duṣakaḥ | vedānāṃ lekhkāścaiva te vai nirayagāminaḥ ||Mahābhārata Āśva.106.92.

[6]:

Prāṇāpānau janayannād vyānaṃ vacaṃ mano hrdayaṃ brahma medhām| cakṣuḥ srotraṃ yaśo asmāsu dhehyatraṃ reto lohitamudaram || Atharvaveda 11.5.24-25.

[7]:

Gurukṛpāṃ vihāya brahmavidyā durlabheti| Śvetāśvatra Upaniṣad VI.23.Commentary of Śaṅkarācārya.

[8]:

Svādhyāyapravacanābhyāṃ na pramditavyam||Taittirīya Upaniṣad I.11.1.

[9]:

Tasminnabhijan avidyā samudetaṃ samāhitaṃ saṃskartāram ipset ||Āpastamba Gṛhyasūtra 1.1.1.12;1.10.11.

[10]:

Chāndogya Upaniṣad IV.4.5.

[11]:

Aitareya Āraṇyaka III.1.6,3-4.

[12]:

Taittirīya Upaniṣad I.11.

[13]:

Tvaṃ hi naḥ pita yohasmākamvidyāyāḥ paraṃ pāraṃ tārayasīti|Prśna.U.VI.1-8.

[14]:

Paimyahaṃ bhavantamiti |Bṛhadāraṇyaka Upaniṣad VI. 2.7.

[15]:

Tan hovācaśvapatirvaibhagavantohayaṃ kaikeyaḥ sampratīmamātmanāṃ vaiśvānaramadhyeti taṃ hantabhyāgacachāmeti taṃ hābhyājagmuḥ |Chāndogya Upaniṣad V.11.4.

[16]:

Tataḥ kruddha guruḥ prāha yājñavalkyaṃ mahāmatiḥ | mucyatāṃ yat tvayādhītamatto viprācvamānaka ||Viṣṇu Purāṇa.V.8.

[17]:

Brahmacārī ahrīrbhūtvā bhikṣate|Śatapatha Brāhmaṇa XI.3.3.5;Atharvaveda VI.133.3; sa yadagnaye samidhamāharati|Śatapatha Brāhmaṇa XI.3.3.4;Ibid.III.6.2.15; Brahmacāriṇa ācāryaṃ gopāyanti; gṛhān paśūnnenno paharānti || Ibid.III.6.2.15.; āhared yāvadarthāni bhaikṣyañcahārahaścaret||Manusmṛti II.182.

[18]:

Yathā khanana khanitreṇa naro varyadhigacchati |tathā gurugatāṃ Vidyāṃ śuśruṣuradhigaccati||Ibid.II.218.

[19]:

Das, S.K The Educational system of the ancient Hindus,Ryan Publishing House, New Delhi,1996,P.102.

[20]:

Etasminannantre kaśicadṛṣirdhaumyo nāmāyodastasya śiṣyāstrayo babhūvurūpamanyurārunirvedaśceti…….....................tatparitoṣācaca śreyaḥ sarvajñatāṃ cāvāpa|Eṣā tasyāpi parīkṣā vedasya |Mahābhārata Ādi.III.21-80.

[21]:

Sa kadācit yājyakaryeṇābhiprasthita utaṅkanāmānaṃ śiṣyaṃ niyojayāmāsa………...sa upādhyāyenānaujñāto bhgvanūtaṅkaḥ krūddhastkṣakaṃ particikīrṣamāṇo hāstinapuraṃ pratasthe |Mahābhārata Ādi.3.83-160.

[22]:

Mahābhārata Aśv.55.

[23]:

Tato niṣādarājasya hiraṇyadhanuṣaḥ sutaḥ|ekalavyo mahārāja droṇamabhyājagāma ha………………tataḥ śaraṃ tu naiṣādirañgulībhiṚVyakarṣata| na tathā ca sa śigro’bhūd yathā purvaṃ narādhipa || Mahābhārata Ādi.131.31-51.

[24]:

Vedamanucayācāryo’ntevasinamanuśāsti।satyaṃ vada |dharmam cara|…………………etadanuśāsanam |evamu cetadupāsyam ||Taittirīya Upaniṣad I.11; anujñātena pravicaratā (tvayā) purvaṃ gurvarthopānvāharaṇe yathāśakti prayatitavyam|……………………..ataścābhisamīkṣya buddhimatāỏmitrasyāpi yaśasyaṃ pauṣṭikaṃ lokyamupadiśatā vacaḥ srotavyamanuvidhātavyaṃ ceti|Caraka Saṃhitā, Vimānasthāna,8,6-8.

[25]:

Ṛbhuvarasasahasre tu samatīte nareśvara |nidāghajñānadanaya tadeva nagaraṃ yāyan ||jāgama sa ṛbhuh śiṣyam nidāghamavalokakaḥ | Viṣṇu Purāṇa.XVI.1;XV.8

[26]:

Anujānāmi bhikkhave vyattena bhikkhunā paṭbalena pañca vassāni nissāy vatthuṃ, avyattena yāvajītam |Mahāvagga.I. 53.4.

[27]:

Saddivihārikena bhikhave upajjhāyamhi sammavattitabbaṃ, tatrāyam sammavattanā………………………… | Mahāvagga.I.25.8; sace vihāro anajjhāvuttho hoti navāṭaṃ ākoṭetvā muhuttaṃ āgametvā ghaṭikam ugghāṭetva kavāṭaṃ paṇāmetvā bahi ṭthitena nillketabbo……………..saṃkāraṃ vicenitvā ekamantaṃ chaḍḍetabbaṃ|Culavagga.VIII.I.3

[28]:

Sace saddhivihāriko gāmaṇ pavisitukāmo hoti,nivāsanaṃ dātabbaṃ…………|Mahāvagga.I.26.1-6.

[29]:

Upajjhāyo bhikkhave saddhivihārikamhi puttacittaṃ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṃ upatthāpessati |Ibid.I.25.6.

[30]:

Upajjhāyo āpattisāmanta bhaṇamana nivāretabbo | Mahāvāgga.I.25.10.

[31]:

Na bhikkhave paṇāmitena na khamāpetabbo.yo na khaṃāpeyya āpatti dukkaṭassā’ti||Ibid.I.27.3; Bhagavato etam atthaṃārocesuṃ|Ibid.I.27.4.

[32]:

Tata takkaśīlam gantvā sippam ugganahanti itinām maraṇena sanjajjento evam āha|| Tila-Muṭṭhi-Jātaka.252.

[33]:

Anguttar Nikaya.VIII.1.1-2.

[34]:

So aparena samayena gharāvāsam gahetvā gharāvāascintāya āvilacitto mante parivattetuṃ nāsakhi ||Anabhira Jātaka.