Ancient Education System Vis -a -Vis Modern Concepts of Education.

 BHOO CHINTAN. A Research Book.

Published in September 2009. Special Issue.

Ancient Education  System Vis -a -Vis  Modern Concepts of Education.

Dr. Madhup Raman.

       

intelligent women of Vedic period : photo internet.

       Each field of educational study carries historical perspective without which it becomes difficult to have a thorough understanding of certain developments. Though the aim of education has varies from race to race and generation to generation but the main point of emphasis has always been on the mental and physical growth of individual.  The methods employed at various ages may also be different but the basic factor remains the same.  

       When we view the educational scene to - day, we are elated (excited) as well as confused, non formal education, Andragogy (Adult education), Night schooling. Co - education, Open education and  Lifelong education area a few newer concepts in education which are supposed to be of  western origin.  In fact, these systems of education are not new in terms of their origin. Especially, India has a long tradition of these concepts and approaches in education.

      The ancient systems of education have been a source to inspiration and guidance to all education systems of the world.  There is no country in the world where education had such early origin as in India.  It is believed that Indian education extended from 2000 B.C to 1200 A.D.

      During this period, various educational systems ere developed in terms of social and philosophical relevance. The ancient rishis or say the then educationists brought the humanity into from the darkness of ignorance at the time when the great civilization of Greece and Rome were still unborn.  There are stands in Indian thought which can lead us to light, to knowledge, to progress and to emancipation.  

To - day, we talk about hundred percent literacy There was a time when India had achieved 100% literacy i.e.  

The Vedic period in which "Upanayan (start of education process) was provisioned for all the rich and the poor and the kind and the common. 

Vedic School and Brahmcharya Ashram : photo internet.

    Non - formal and adult education (Andragogy) 

In 1833 the term andragogy (adult education) was coined by  Alexander Kapp (a German educator and editor),Grammer school teacher. The term was intended to describe the educational theory of the Greek Philosopher Plato. It appears that andragogy (andra / aner - adult plus agoge science of leading) is integral to understand the development of adult education as  a field of practice. Historically non - formal education for children and adults is as old as the history of human beings.

    Especially India has a long tradations of non formal and adult education. 'Asramas'or Gunkuls' or Vidyaprathis were  the centers of education not only for children and addescents but also for adults, where the rich and the poor, the king and the common man used to flock round a  teacher (guru) to get the kind of education they needed the approach in education was individual and  participatory and there was the personal touch and relationship between the pupil and the teacher.

    'A modern school teacher pupils by classes' and not as individuals with then differences in a formal way. But the ancient Indian teacher adopted course of study according to the pupil and he was thought now concepts through demonstrations and their actual usage in non formal way. The education imparted in these ashramas was liberal as well as vocational and technical. Review of all the admission ceremonies gives the impression that the admitted were mainly adolescents or adults.

     For example, to the fire of Aganii and at the initiation also, with ceremonial washing of hands and partaking ( to eat) of a hot meal, pupils prays for 'progeny'. Elsewhere, agaur, on reception of a Vedic student, his wealth and progeny are prayed for. We see an example  of adult education in Mahabharata - Sulabha ,a single and a learned ascetic women who proved to be a philosopher, started her initial education after finding herself unable to have an able and good husband.

      Besides Gurukuls, there were several media for extension of education in the society. The ancient Indian education system encouraged perfect academic mobility. Celebrated teachers called "Charaks' travelled from place to place for academic discussions. We find several examples of such discussions in the Upanishads and the Epics. 

     Such learned debated and discussions between the teacher and the taught, father and the son, husband and wife made the educational system is more invigorating  and exhilarating for the advancement of leaning in the society. Further discussions were held also in the interval hours of the sacrifices which was open to the public and it served as an agency in the spread of knowledge in the society in a  non-formal way. 

      Besides these, there were some national gatherings summoned by the kings to which scholars from different parts of the country used to come, held discussion and debated. 

The national gathering at Janaka court is a glaring instance in point. 

education at the time of Buddhism

       During the  Buddhist and Jain period, of education took a different character. One difference between Brahminic and Buddhist education was that in the latter the teachers were not from the priestly class and education was not based on Vedic study only.  Education was open to all irrespective of cast, creed and sex.It was centered on monasteries.

      The Buddhist  Mathas had evening discourses thrown open to villagers. Vocational education and handicrafts were first learnt by the monks instructor (or Acharya) took his class in a non formal way which can be visualized from a piece of much defaced sculpture in the archeological museum at Mathura. The teacher is seen in with parasol ( an umbrella) over his head held at an angle in the left hand discoursing to a small group of novices who squat (rest) in front of him in various postures of attention on the bare ground and under the open sky.

       Co - education and Night  Schools 

The mention of 'Iadies' abiding by the warden's (or Gopa's) in the Atharvaveda wishes along with other male pupils - is an evidence of unique system of schooling and of co-education also.  

      Further, unmarried women teachers and scholors in the Upanishadic Ashramas, in the Epics and the Purnas occur many references to co - residence of man and woman students in Ashramas. Women indeed had a share of educational life.  It is curious the women of Vedic society were interested in plant life and animal life, else where reference is made to indigo having been first used medically (for leprosy) by 'Asura women' of women of the prachya countries 

     The vedic epics also refer to night schools or Ashrama of the Vedic period

Kahoda (father of Ashtavakra) and Sujata's night study at Uddalaka's (a rishi ) ashram. 

      Open Education and Life - long learning. 

The open education system provides educational opportunities outside the walls of the institutions.  These institutions are termed as 'institutions with outdoors of institutions in the air': It is said to be free from all the restrictions spatial (attendance in classrooms), temporal (specific hours), procedural (sex,cost of education, caste etc.) and normative (control of strategies  of educations),the ancient Indian education system had all the characteristics that are essential to be an open education system in modern western sense. 

        Infact, the ancient Indian educational system encouraged perfect academic mobility and openness.  The students usually remain with their teacher till the end of their education, but for specialization there was no objection to his going to other teachers. 

       The education received in Gurukuls was not considered to be an end in itself. Education was considered a life - long process.  There are several examples of such life - long learning in the ancient Indian education system.  The sage Narada has studied all the Vedas and other branches of learning but still was not satisfied.  

       

Rishi Narada,Sanat and Shanuka : photo internet.

So he approached Sanat Kumar to show him the path of real knowledge.  Maharshi Shaunak a learned scholor of his time and founder chancellor of big Gurukul or university (in modern sense) approached Maharshi Angira like a student with 'Samidha' in hand to know the real 'Brahamvidya'.

       Thus it is apparent  that before the inroads of Islam into India, education was elaborate and rich in content. It included physical, moral, intellectual and spiritual education. It aimed at building character developing personality and preserving the ancient culture of the country.

        The education system was flexible and in accordance with the need of the pupil and the society too. All the systems, supposed to be the contribution of west to the east, like andragogy, open education and life - long education were in practice in ancient India and the ancient Indian Gun's (Acharya) were the pioneers in these fields.

     Today, various schemes of reforms of education are in the air in India, but it is to be remembered that no reform can take root or bear fruit unless it conforms to national ideas and traditions.  But these days we, Indians are forgetting our glorious heritage.  The old values ​​that held society together are disappearing and as there is no effective program in formal education to replace them, innumerable signs of social disorganization are evident everywhere and are continuously on the increase.  That's why the Kothari Education commission (1964-66) advised us to draw freely upon owe own traditions.

Research book.

References : 

1.Atharvaveda, VII, 82,2 

2.Atharvaeda, VII, 89,3,4 

3.Atharvaveda, VII, 33.  

4.Mahabharat, Bhismaparva 

5.Brihadanaranyaka Upanished, 3-1-1.  

6.Museum at Mathura, s.no.  63-64, Acch no.  00 J 2, 

Shunga Dynasty, 

Lower part - Vedica Stambha par Nriyarat Nati, 

Upper Pravachan Drishya 

7.Atharvaveda, X1,5,26.  

8.Atarvaveda, 1-24, 1-2 

9.Chhandogya Upanishad, 7,1 

10.Mundakopanishad, 1-3.