Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates ‘Upanayana Samskara (Introduction)’ 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 Upanayana Saṃskāra (Introduction)
The Upanayana Saṃskāra marks the beginning of Secondary education. After the Child had received Primary education, he entered in to Secondary class. In this time a Child is to perform the Upanayana Saṃskāra. This Saṃskāra is variously named. It is called Upāyana, Upanāyana Mauñjibandhana, Baṭukaraṇa and Vratabandha[1]. As its name suggests, this Saṃskāra was more cultural and natural. It had a very high status in society. All the three Varṇas are required to perform the Upanayana Saṃskāra.
The Upanayana Saṃskāra is of hoary antiquity. All the Śāstras describe the Upanayana Saṃskāra in their own way. The Ṛgveda, III, 8.4 and 5 mentioned a student who had just performed the Upanayana Ceremony. In Ṛgveda, X.109.5 passage we also find the word Brahmacarya[2]. Though the Ṛgveda did not explicitly refer to the Upanayana ceremony, but the significance of Upanayana ceremony was most beautifully set forth in the Atharvaveda[3]. The Atharvaveda mentioned that the Vedic student is called ‘Brahmacāri’ and the teacher is called ‘Ācārya’. The Upanayana was regarded as the Second or Spiritual birth of the student. His physical birth he owes from his parents who give him only body. But the birth which the teacher procures for him through Sāvitrī, it is his Spiritual birth. The spiritual birth grants the student immortality and spiritual vigour. He became dvija or twice born Brāhmaṇa. The initiation was performed in simple way in Vedic period. In the time of initiation: “The teacher, taking him in charge, makes the student an embryo within; he bears him in his belly three nights; the Gods gather unto him to see him when born”[4]. The student wore sacred griddle (mekhalā) put on the deer skin (the Ajina), kept long beard, practiced austerity, collected fuel and offered them in the sacred fire:”. The Vedic student goes kindled with fuel, clothing himself in the black antelope skin[5]. The Vedic student also begged alms[6]. In this way the Upanayana Ceremony was completed in Vedic period. Later this ceremony becomes more crucial. The authorities performed this ceremony very strictly. But all the characteristics which describe in the Vedas were re-appeared in the later Vedic period.
During the later Vedic period the procedure of the initiation ceremony was going to be fixed. All the persons (who go to perform Upanayana) should follow the same procedure. If anyone violated this rule then he was not able to become a bramacāri. The whole Śatapatha Brāhmaṇa gives a graphic picture of the initiated students[7]. Regarding this initiation the Śatapatha Brāhmaṇa remarks that–“The teacher lays his right hand on the head of the pupil whereby he become pregnant with him and then in the third night the embryo issues out of the teacher and, being taught the Sāvitrī obtain true Brāhmin hood[8]. This is the spiritual regeneration. ‘He is like a divine creature born from his teachers’ mouth’[9]. The spiritual significance of this initiation ceremony was set forth when the student formally declare that-“May I enter upon Bramacarya; let me be a Bramacārin”[10]. After this the teacher makes enquiry in to his name, his birth and family. In the Cāndogya Upaniṣad[11] we find that Satyakāma Jābāla going to Gautama Hāridrumata said to him: “I wish to become a Brahmacārin with you, Sir May I come to You Sir?” He said to me: Of what family are you, my friend?” The manner of the enquiry shows that it was made in a very indulgent fashion and the uncertainty admitted as a bar to the teachers’ acceptance of the pupil. In the Satapatha Brāhmaṇa, similarly, the teachers’ asks the name of the intending pupil and then accepts him[12].
The Sūtra period introduces a new type of social, religious and political condition in the Society. The Sūtras do not introduce any innovation; they only continue the older traditions of society, which is started from the Vedic age. So it in that time, the Saṃskāra become fully established because they sum up the entire previous developments and codify pre-existing tradition, unwritten laws and customs as indicated in the Sacred text. Actually, the Gṛhyasūtras gives us exhaustive information about the rite of the Upanayana Saṃskāra. The Gṛhyasūtra minutely describe all the rules and regulations of the Upanayana Saṃskāra. So, the Sūtras developed the ritualistic side of the Saṃskāra. The Dharmasūtras and the Smṛti do not contribute anything to the ritual proper. They supplied social side of the Saṃskāra and gave full information and discussion about the Saṃskāra.
Footnotes and references:
[3]:
Atharvaveda XI.V.
[4]:
[6]:
Imāṃ bhumiṃ pṛthivīṃ brahmacārī bhikṣamā jabhāra prathamo divaṃ ca | Ibid XI.5.9
[7]:
Śatapatha Brāhmaṇa XI.5.4.
[8]:
Tadapi ślokaṅagāyanti | ācāryo garbhī bhabati hastamādhāya dakṣiṇantṛtīyasyāthaṃ sa jāyate sāvitryā saha brāhmaṇa iti …………………………………….||Ibid.XI.5.4.12
[9]:
Prajāstāni mukhato janayate. Śatapatha Brāhmaṇa XI.5.4.17.
[10]:
Brahmacāryamāgāmityāh………………………………….. | Ibid.XI.5.4.1
[11]:
Sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti|| Cāndogya Upaniṣad IV.4.4.3; taṃ hovāca kiṃgotro nu somyāsīti……….|| Ibid.IV.4.4.3.4
[12]:
ko nāmāsīti prajāpatirvai || Śatapatha Brāhmaṇa XI.5.4.1.