Preservation of Culture and Heritage

Another important aim of ancient Indian education was the preservation and promotion of cultural heritage. To this point we may say that right from the Vedic age when the sages visualized the mantras, they tried to preserve the visualized mantras. For the first time they spread their knowledge to the other members of the society. Then there were constituted many Sākha, Caraṇa, Gotra, Pariṣat, for the preservation of the visualized mantras. Thereafter we find that there was a practice for the preservation of mantras by memorizing the same since in those days there was lack of art of writing. That is why, the seers tried to preserve the mantras in their brain by chanting. In the Ṛgveda we gather that the celibates praised the Vedic mantras imitating the sound of accents from one another like frogs^[1].

In this way, the Vedic knowledge par excellence was preserved to us. It is said if literature is preserved, the culture is also preserved. For that reason, the Vedic seers had special attention in this respect. Besides, by means of the sacrificial rites, the cultural heritage was also preserved. In those days the sacrificial rites also contributed a great deal for the preservation of cultural heritage. In fact, we see that the social works pertaining to release from debt to deities and debt to ancestors also contributes for the preservation of culture and heritage.

In the Post Vedic period when the social good manners and social values were somewhat changed, a new literature was developed. In this process of creation Dharmasūtra, Smṛtiśāstra and Pauranic literature were written, since Vedas were difficult for some people. Besides, subsequent new literature was much easier for the common people. Later on, for the preservation of our culture and heritage, the Rāmāyaṇa and the Mahābhārata were composed. The Rāmāyaṇa, the Mahābhārata and the Purāṇas became acceptable and educative to mass people. The wandering scholar used to go round in the country-sides and recited and explained the epics the Rāmāyaṇa and the Mahābhārata and also the different Purāṇas before the public and thereby they roused the cultural values of the common run of people.

On the other hand, when the Buddhistic religion awoke, Buddha himself and his supporters spread their system of education (in keeping with their philosophy) among their followers^[2]. Monasteries were the Centres of their thoughts and philosophies. In course of time, these monasteries were developed as their Centres of education. These monasteries became famous for the preservation of their many fold heritages. In these monasteries there were also facilities for the study of Vedic scriptures, medicinal science, astronomy, astrology, grammar and so on over and above their religious scriptures. Among these monasteries Nālandā and Vikraṃśilā were all the more worthy to be mentioned. These two monasteries contributed a great deal for the preservation of ancient culture and heritage. These educational institutions gave more stress on Buddhistic education but these institutions also preserved the other religions culture and heritage^[3].

From the aforesaid discussion, we may deduce that the aim of ancient Indian education was comprehensive or extensive. During those days the attention was focused for all round development for human being. Though in the system of Indian education the attention was more focused on mundane and spiritual development, nevertheless it may be said that the importance was given all the more on religious education, since religious education illumines the path of salvation^[4]. In this respect, the dialogue between Yājñavalkya and Maitreyi as found in the Bṛhadāraṇyaka Upaniṣad^[5] merits mention. Maitreyi says ‘yenāhaṃ nāmṛtā syām tenāhaṃ kiṃ kuryām i.e. what shall I do with the wealth which does not illumine for me the path of emancipation.

Footnotes and references:

[1]:

Ṛgveda VII.103.5.

[2]:

Tena kho pana samayena bhikku nānādisa nānājanapada……… || Mahāvagga.I.12-15.

[3]:

Radhakrishnan,S, Religion and society, Nabu Press, 2011,P.105-106.

[4]:

Vidayā amṛta śnute || YV.40.11.

[5]:

Bṛhadāraṇyaka Upaniṣad 2.4; 4.5.