THE ANCIENT BUDDHIST EDUCATION SYSTEM - By R.Manoj Clinical Psychologist Psychotherapist and counselor

 

BUDDHIST EDUCATION SYSTEM 

Buddhism rendered the people the freedom to obtain education and to practice their religion themselves. Lord Buddha imparted a system into the which was in a perfectly practicable form. Consequently a practicable region and a practical education system became available to the common people. Buddhist system of education was monastic. All castes were admitted to Buddhist sangh.

CHARACTERISTICS OF BUDDHIST EDUCATION 

The Core – the core of the Buddha’s teaching was discipline, meditation and wisdom. Discipline practiced by observing the guidelines is the basic to achieve deep meditation. Practicing discipline leads to gaining concentration, which in turn help in practicing deep meditation which results in the achievement of wisdom

 

The goal - Attaining wisdom is the final goal of Buddha’s teachings. Buddhism belived  that everyone has the potential to realize the state of ultimate wisdom because it is not something that is obtained from external resources  but it is an intrinsic part of our nature. The Buddhist education system aimed at reviving our intrinsic nature. Buddha considered everyone as equal and that every living being possess this innate wisdom. Buddha‘s teaching focuses on realizing the innate, perfect, ultimate wisdom which helps an individual to solve all his problems and turn suffering into happiness. 

 

Admission: The centers for imparting education in the Buddhist period was Monasteries. The process of admission was simple. The student had to present himself before the teacher with the request to give him education. The complete responsibility of educating the student was vested on the teacher of his pupil even though the student was also expected to behave in a responsible manner. 

 

Duration: The total Duration of education was 22 years which was split into two levels. The first 12years was known as Pabbajja and the next 10 years Upasampada. 

 

Curriculum: The curriculum was divided into two levels, Primary and higher education. Reading, writing and arithmetic were taught in Primary education.  Higher education included religion philosophy Ayurveda and military training. Every student had the freedom of choosing the subject of his interest without any restriction. 

 

The teacher: To become a teacher a person should have lived as a monk for at least ten years and inevitably they should have the qualities of a teacher which according to Buddhism was purity of character, purity of thoughts and generosity. The teacher and was fully responsible for education, clothes, food, residence of the student and treatment of the student whenever they fell ill.

 

Student’s Routine: The students have to wake up early in the morning and arrange everything that is essential for the daily routine of the teacher. The students have to cook food, clean utensils and wash the cloths of the teacher. He would present everything he gets by begging, before the teacher. The student should obey only the teacher. The student had to maintain the cleanliness of the monastery and its surroundings. The student had to be prepared to receive education at any time that is convenient for the teacher. 

 

Boarding and Lodging: Education was imparted through monasteries and viharas where the teacher and the students lived together. Most of the Buddhist Viharas were well furnished. The activities such as dining, bathing, sleeping, reading, studying and discussions were all carried in the rooms which were provided for the specific purpose.

 

Content : The Buddists adopted Astang Marg which was focused on the attaining perfection in the eight important areas of life. Attaining Samma meaning 'proper', 'whole', 'thorough', 'integral', 'complete', and 'perfect'  in the eight areas was the focus of education. The Result of education was expected to be

1.    Samma-Ditthi — Complete or Perfect Vision  

2.    Samma-Sankappa — Perfected Emotion or Aspiration,    

3.    Samma-Vaca — Perfected or complete Speech   

4.    Samma-Kammanta — Integral Action.   

5.    Samma-Ajiva — Proper Livelihood.    

6.    Samma-Vayama — Full  Effort, Energy or Vitality.    

7.    Samma-Sati — Complete or Thorough Awareness.   

8.    Samma-Samadhi — Full, Integral or Holistic Samadhi. 

Buddhist education imparted training for moral and psychological development of the student resulting in attainting purity of character. The final stage to one had to attain on completion of their education was the the stage of bodhisattva which is attaining the state of Buddhahood or nirvana. 

 

METHODS OF TEACHING                                                                                                          

Verbal: verbal communication was the primary mode of teaching. Teachers communicated the lessons by verbal mode and the students memorized them, Following which there was a question answer session by the teacher to evaluate the level of comprehension by the students. Even though  the art of writing had been well developed during this period it was not adopted due to the non availability of writing material

Discussion: Discussion was also used as a methods of teaching because it impressed the general public. Scholars discussed the important questions and discussion continued till all the doubts irrespective of what is was cleared 

Testament: Eight kinds of proof the theory, cause, example, parallelism, contradiction, evidence, argument and induction were supposed to presented if any scholar wanted to establish his idea whenever there were disputes regarding any existing theory

Prominence: Buddhist education encouraged the logical approach in learning and comprehension and controversial matters could not be decided without logical arguments. 

Tours: tours were an integral part of the Buddhist education system. After completion of the education the student had to undertake long tours to gain the real and practical knowledge. One more purpose of these tours was to propagate Buddhism

Conferences: Periodical conferences were a part of the education system. Conferences were conducted on the first day of the month the full moon day in Buddhist sangh. Conferences were the platforms in which discussions happened in a open and free manner among the monks from different sangh. The monks were free to put forward their thoughts and doubts which was taken for discussion and the discussion continued till a logical answer was arrived at. The attendance was compulsory. The sanghs also conducted an annual conference in which a well-renowned monk would challenge the whole sangh to disprove his purity.

Meditation: The Buddhist monks also had the option of doing spiritual meditation are in isolated lonely forests and caves. The monks who had fully renowned the worldly attraction and had spent enough time in the Sanghs and gained the efficiency for solitary meditation were only considered fit for lonely meditation

 

MERITS OF BUDDHIST EDUCATION 

Meticulously structured  centers: Buddhist education was imparted in , monasteries and Vihara which were well planned and structured centers

Broad-based: Buddhist education was free from communal narrowness.

Simplicity: Aausterity and simplicity was the life style of every Buddha bikshus

Wholistic : Buddhist education laid much emphasis on the physical mental and spiritual development of the students.

Discipline: both the teachers and students led disciplined life.

Ideal student teacher relationship.

Global recognition: Buddhist education system help in gaining the attention and acknowledgement of the quality of ancient Indian educational system and it helped in developing cultural exchange between India and other countries of the world. 

DEMERITS OF BUDDHIST EDUCATION  

Buddhist education did not give the proper attention to the occupational, industrial and technical education.

It created obstacles in social development because it never gave importance to the strengthening of  family relationships.

Woman did not get opportunities to pursue education.

Ancient Indian Education System – The Institutions, Roles and Responsibilities by R.Manoj Clinical Psychologist, Psychotherapist and counselor

 

Ancient Indian Education System – The Institutions, Roles and Responsibilities

Educational Institutions - Types

            The Educational Institutions the existed in the vedic era was classified into three major types, the Gurukula, Parishad and sammelan

Gurukulas: Gurukulas as the name indicates were the Residential houses of gurus situated in natural surroundings away from villages or cities where they lived along with their families. Students from the age between five years to nine years joined these gurukulas after completing the ritual of Upanayan. Pupils lived in the residence of their guru during the period of study and under his direct supervision.  Even though in the later days  the Gurukula were extended to include a number of buildings it was still the abode of the teacher and his family. The students were considered to a part of the guru’s family sharing the work and responsibilities till they left gurukula.

Parishads: The institutions where several teachers taught different subjects was known as parishad which may be compared to a college. Parishad was a place where learned men, assembled for conference in which deliberations related philosophical problems were done

Sammelan: Sammelan is a temporary assembly of scholars getting together for a particular purpose. The scholars gathered at one place generally on the invitation of the king where learned discussions, debates and competitions were conducted and they  were appropriately rewarded.

 

Classification of teachers

Teachers were classified based on their quality and nobility. Maharishi Panini classified the teachers into four, The Acharya, the Pravakt, the srothoya and Adhypaka

The Acharya:  is the teacher who has attained the highest knowledge and to whom even the other teachers look forward to learn from. The Acharyas were so prominent that even their students were named after them to be enable the identification of the scholarly knowledge gained.

The Pravakt: The Pravakt  who comes next to Acharya is the person well versed in Vedas, Vedangas and Upanishads which they teach their students

The Srotriya: They are the teachers who teaches the students the rules governing the reading or chanting of vedas and the rhythm of reading Vedas. Srotriya are the teachers who give technical knowledge related to reading veda or veda parayana

The Adhypaka: The Adhypaka is the one who impart knowledge and related various profession and life. They are the ones who teach Dhanurvidy or science of archery and other laukika sastras like Ayurveda the science of medine, Gandharvaveda the science of music, Sthpatyaveda the science of architecture etc, to their student.

 

The great Sage Patanjali has also classified teachers into 4, The Pracarya, The Siksaka, The Upadhyaya and the Guru.

The Pracarya is the teacher of the highest category. They are supposed to be superior even to Acharya. The Pracraya is the teacher who has mastered the brahmavidya or the knowledge of the the Bhramam or the supreme.

The Siksaka: The siksaka is the one who teaches the professional skills such as the dhanurveda, ayurveda, Gandharvaveda etc

The Upadhyaya: The upadhyaya is the one who has who expertise in the rules governing the rituals and yajgna or sacrifice. They had the role of training people in performing the rituals adhering to the regulations specified in the vedas.

The Guru: Guru is the one who imparts the basic education and life skills in his residence the gurukul. He is also the person who performs namakaranam or naming of the child, Vidhtarabham the beginning of education etc

The roles and responsibilities of the teacher

Teacher and students are the two essential components of any educational system. The role of a teacher is to provide physical, materialistic and spiritual knowledge to his students. The educative process is teacher centered and the Guru has to satisfy the curiosity and knowledge needs of his students because the success of life of the students is determined by the nature of teaching and guidance provided by the Guru. The guru was considered and worshipped as God disciple. He commanded highest regard not just from his pupil but from all classes of society including rulers. In Vedic period it was the responsibility of the guru to provide full protection to his students during their learning period.

Guru adorned the role of a father and they were taking care of their pupil in same manner as a father takes care of his son. It was the responsibility of the guru to arrange boarding and lodging for the students in the Gurukula. The guru also has to monitor the health and character of his pupils. Whenever a pupil falls sick the guru has to nurse the pupil till he is fit enough to carry out his daily chores and attend the classes. The guru has to  treat every pupil equally without  showing any discrimination based on the socio- economic status or on the basis of caste. The guru is also expected to provide satisfactory answers to all the questions asked by the students.

 Gurus paid attention towards the comprehensive development of personality of their pupils. As a Guru it was his responsibility to pay full attention on his pupils, provide all the knowledge he has acquired without holding back anything and take all possible measures to ensure all round development of personality of his pupils. He is not expected to use his pupils for any of his personal needs except in the times of distress. He has to provide education any fee from his pupils. 

 

The responsibilities of a student 

The recognized way of making application by a student if he wishes to study under a particular guru is to him was to approach the with fuel in his hands. This is a sign that he wished to serve him and help in maintaining the sacred fire. The disciple (shishya) gains the generous shelter and patronage of the gurus with the Upanayan‘ ceremony which indicates the beginning of education.  The pupil were subjected to a rigid discipline. He had to remain with his teacher as long as his course lasted.

 Certain regular services such as fetching water, collecting fuel and sweeping the place around the fire had to be performed by the pupil. Collecting the food for the teacher through was also a duty of the pupil.  Food was accepted from families of all castes except outcastes. Once the pupil returns after collecting the alms, the pupil had to announce what he had received, get permission from his teacher after which he can eat according to the prescribed rules, that is to eat in silence, contended and without greed. 

            There were some specific rules governing for the manner in which respect should be shown to the guru which was expected to be followed in strict obedience. The pupil always has to occupy a seat or couch lower than the teacher. He cannot contradict the teacher on any account. He had to rise in the morning before his teacher was up always, and retire to rest at night after the teacher had gone to sleep. He has to get up from his seat whenever the teacher addresses him or he had to ask questions to the teacher. He has to walk only behind the teacher and he should not address the teachers by their names. 

Rigid rules were present to ensure good conduct of pupil. These included the standards of maintaining physical and moral hygienic, follow religious principles and regulation of good manners. The pupils have to bathe daily to maintain physical hygiene. They are also not allowed to have honey, meat, Use perfumes, or sleep in daytime. They have to say their morning and evening prayer daily and perform their religious rituals regularly. The pupils had to keep away from sex, anger, pride, greed and other immoral activities which can corrupt the moral characters. They also had to keep away from gambling committing violence on cows, telling lies, abusing, backbiting, killing of animals, taking things not offered. They had to observe chastity and self-restraint in relationships with the opposite sex strictly. The tongue, arms and stomach had to be kept under complete control to prevent any negative reaction.

FEATURES OF EDUCATION OF VEDIC PERIOD WHICH NEEDS TO BE ADOPTED IN MODERN EDUCATION SYSTEM. - By R.Manoj Clinical Psychologist, Psychotherapist and Counselor

 

FEATURES OF EDUCATION OF VEDIC PERIOD WHICH NEEDS TO BE ADOPTED IN MODERN EDUCATION SYSTEM. 

There are several elements of ancient education which can be a guiding factor of modern education  both in theory and practice. 

Idealism: The present world gives reverence to wealth, power and diplomacy whereas the ancient Indian system relies on truth, non-violence and glory. Preference was to character, spiritualism, philosophy and living an ideal life rather than wealth, materialism and science.

Teacher – Pupil Relationship: In ancient education system the discipline was the result of good teacher pupil relationship based on trust mutual respect and care. The teachers acted as surrogate parents till the student was in the gurukulam and the student also revered their teachers on par with their parents and god.

Content: the curriculum was enriched with the sense of peace, humanity, universal brotherhood.

Teaching Methods: Multimodal approaches such as Shravan or Listening, Manan or meditation, Nididhyaana or realization and experience, question and answers, discourse, lecture discussion and debate methods were prevalent as a part of teaching.

Life of Students : In vedic age students lead a simple and sober life. Simple Living and High Thinking‘ was the principle

Wholistic Development:  The ancient education also gave importance to  physical development although the main emphasis was given the intellectual and spiritual development. The gurukuls were present in places which were peaceful, calm, clean, attractive and predominantly in natural environment which was far away from town and villages.

Equality:  The teacher was required to be democratic in his approach and treat all students alike irrespective of their caste, creed, colour. They were not discriminated based on their financial status or family background. The education was accessible to all who sought it  and students of all sections of the society received education on an equal footing

Advocating Self-sufficiency:. The gurukul was small integrated community by itself self sufficient in every way. The students grew food products, tended cows, collected firewood‘s and erected cottages themselves under the guidance of teacher there by taking care of all their requirements by themselves.

Free education:  Education was free. The fee, if any, was to be paid, from the earnings of the students, in the form of Guru Dakshina‘after completing his education. The boarding and lodging was free for almost all the students till the completion  of their education.

 

Characteristics of Vedic education: 

Knowledge Acquisition:  Knowledge which is also termed as a mans third eye is obtained through proper education. The aim of Vedic education was to inculcate knowledge which should lead to the opening inner eye or the capacity to look beyond what is tangible and  create the spiritual enlightenment , which is the ultimate requirement  the journey of life. Vedic education, also catered to the development of every aspect of human life and the acquisition Knowledge which can be the best protector of an individual and inspires him to follow the path of good conduct, which in turn leads to the attainment of realistic everlasting pleasure

Objective of Education:  In Ancient Indian education knowledge was not just preparation a person for living the life in this world and for life beyond, which involves complete realization of self, but also for liberation of the soul from the chains of life both present and future.   Vedic education stressed on worshiping God, religiousness, spirituality, character formation, personality development and creating an aptitude for the development of culture, nation and society. 

Teaching methods:  The methods of teaching generally practiced during Vedic  period were Maukhik or oral learning and Chintan, the approach of thinking or reflection of the content learnt. The education was a pupil centered. Multiple methods of instruction was adopted, which included recitation by the pupil followed by explanation by the teacher, question answer, Debate and Discussion and Storytelling which was  adopted according to need. Classroom teaching was very limited and even the same occurred in natural environment. Monitorial system in which and senior pupils were appointed to teach Juniors was also prevalant. Travel was regarded as necessary part to give finishing touch to education.       

In the oral method the students memorized the mantras (Vedic Hymns) and Richayas (Verses of Rigveda) in order that was permanent and which remain preserved in their original forms. Under the oral methods these poetic structures on which Richayas were based, were thoroughly taught. Special emphasis was laid on the various lines of the verse, their correct pronunciation and meanings. Thinking was an integral part of the teaching method. Through this approach an attempt was made to preserve the Veda mantras (vedic hymns) and Richayas (Vedic verses).

 Manan was higher method of teaching than a thinking specially adopted for highly intelligent students by which the meanings of Vedic mantras were developed and preserved in one’s mind. By this method the highly intelligent students were guided and encouraged to make research and develop their own version of the understanding of vedas. 

 Alms System: In the ancient indian system the student had to shoulder the responsibility of feeding himself and his teacher. This was done through begging for alms, which was not considered bad, since every parent knew that his own son must be begging for alms in the same way at some other place. Begging for alms was compulsory and unavoidable, even among the prosperous and this practice was an integral essential part of studentship introduced with the intention of inducing the quality of humility. The student were made to make the student realize that both his education and subsequent earning of livelihood were made possible only through service mindedness and sympathy of the society

The Teacher:  The teacher enjoyed a very high status. They were respected and honored by everyone including kings. Teachers were regarded on par with the deities Brahma Vishnu and Mahesha.   Teachers on their part, functioned like parents and the relationship was cordial, conducive filled with compassion towards the students. The students lived in the abode of their guru the Gurukul, and was required, to serve his teacher compulsorily. It was considered to be a sin to violate Guru‘s instructions and could invoke stern punishment. The student’s duties included procurement such daily necessities such as all the products required to do the daily human or yagna including fire wood, flowers water etc. for this guru. Equally it was the teachers responsibility to ensure that the students are not be distracted from their studies because of performing such duties. The vacations when the students returned home was the only period when the students had break from these duties.   

Realistic approach: The focus was not just on the intellectual dimension of education. The practical side was also given equal importance and along with importance to art, literature and philosophy. The students got a working knowledge of animal husbandry, agriculture and other professions of life. In addition Knowledge related to medicine was also imparted. The purpose of education was not just to provide basic wide spectrum of knowledge about a variety of subjects, but to produce specialists of the best kind in various spheres.

Individual directed: The nature of education was much more individualistic rather than joint in groups. Wholistic development of the personality of the student was the one of the prime objectives. The teacher believed himself to be an integral part of the development of each student and aimed at both the physical and intellectual development of his students. Maximum attention was devoted to the development of individuality in every student. But one of the drawbacks was that, there was no provision for the educating children who were identified to be incapable and the handicapped, especially those who were lacking in mental and moral qualities and those who were known for extreme immorality and wickedness

Duration: Normally in the Gurukul, the student was required to obtain education up to the age of 24, after which he was expected to enter domestic life. students were divided into three categories: 

·         Students obtaining education up to the age of 24 – Vasu

·         Students obtaining education up to the age of 36 – Rudra

·         Students obtaining education up to the age of 48. - Auditya.

Curriculum: Historical study, stories of heroic lives and discourses on the puranas formed a part of the syllabus even though the learning was dominated by the study of Vedic Literature, Acquiring knowledge related to metrics was considered important and it was also supplemented by the knowledge of geometry. Students acquired knowledge of four Vedas – Rigveda, Yajurveda, Samaveda and Atharvaveda. The syllabus covered a range of subjects which included Vedas, Vedic grammar, arithmetic, knowledge of gods, knowledge of the absolute, knowledge of ghosts, astronomy, logic philosophy ethics, conduct etc, aimed at inculcated the spiritual as well as materialistic knowledge

Autonomy:  the students enjoyed the academic freedom to think on their own and meditate which enhanced originality in them.

Prominence to culture:  Indian culture, dominant with religious and spiritual approach was given high reverence in the field of education 

Knowledge in mathematics and Commerce : Commerce and Mathematics was also one of the chief features of the education in the Vedic period. The scope and nature of commercial education has been dealt extensively in Manusmrithi. Knowledge of Commercial geography, needs of the people of various localities, exchange value and quality of articles, language spoken at different trade centers were considered necessary part of learning commerce. Theory of banking and managing savings to handle contingencies were also included. Though there were no organized educational institutional training, the knowledge was usually imparted in the family. 

 As far as Mathematics education is concerned, ancient Indian system evolved the simple system of geometry at a very early age. Shulva sutra is the oldest mathematical works which came into existence  between 400 BC and 200 A. D. Aryabhata  who lived 476 BC is the first great scholar in Indian Mathematics who brought in the concept of Zero.

 

Woman Education

            During the Vedic age women were treated on par with men in all context. For girls also the Upanayan the ceremony marking the initiation of education was performed before they started their education began. Just like men they also had to remain unmarried during the tenure of their education. They studied Vedas and other sctiptures related to religion and philisophy. They had the freedom to  participate in religious and philosophical discourses. Many chapters of  Rigveda were composed by women. There was no distinction between the male and female students in the way they were treated in gurukula. 

            The women also learned the basic education from home. Home was an important center of learning for females where got educated and trained in skills reaatled to household duties,  the work and the responsibilities related to the home and family. While the rich family employed teachers to teach their daughter at home, the process of teaching girls was completed by the family Purohits or by the educated elders. Provisions for studying staying in girls hostels where worthy lady teachers took care of their education was also available. Even though co-education was not encouraged, it was not totally prohibited. Women were educated in religion, literature and along with training in dance, music and other fine arts. Women were honored and respected in society and  women education was at its peak during the Vedic period. It was believed that Women were a great source of power, satisfaction and knowledge for men without whom, men cannot progress. Women were believed to posses excellent memory, intelligence and other mental abilities. There were some differences in the nature of education provided to men and women because the vedic period believed that woman education should help a woman to realize and fulfill her womanhood and later the motherhood. 

SWADHYAYA OR SELF LEARNING :

Shikshavali is the scripture which deals with the discipline and methods to be adhered to in relation to Shiksha or Learning. Shikshavali deals with the study of phonetics and pronunciation etc. It is the first of the six vedangas, the auxiliaries of the Vedas. It consists of Twelve Anuraka. The Ninth Anuraka is the one which emphasizes on how Learning, studying and teaching (Swadhyaya and Pravacharna) should be carried out. It proclaims that  Learning, studying and teaching should be a continuous affair and has to be carried out all through the life of an individual.  

Swadhyaya literally means study of self by self. The main practice is the study of the yogic scriptures. It also interludes Japa (mantra repetition). There is no yoga or spiritual book that provides a proper material of Swadhyaya. Swadhyaya is the study of the self through the power concentration by maintaining focus on the sacred text chanting and reciting them. 

            Swadhyay teaches us three basic things.          

1.    Self identity (Swa-swaroop) : This divine identity enlighten  us with new wisdom

2.    Self power (Swa-shakti) : The powerful feeling of being strong, winning the battle of life, and not feeling inferior to anyone based on the belief that god resides in all of us. These feelings funtions as the guiding factor to every success in our lives, materialistic or spiritual 

3.    Self duty (Swa-kartavya) : Realizing that our duty and our lives will get a new meaning

 Swadhyay helps in generating positive thoughts which keeps a person’s intellect clean of the negative and disruptive thoughts which in turn can help in increasing the self-esteem and to live a meaningful life which is truly successful. 

FUNDAMENTALS OF ANCIENT INDIAN EDUCATION - By R.Manoj Clinical Psychologist Psychotherapist and counselor

 

FUNDAMENTALS OF ANCIENT INDIAN EDUCATION

 The ancient Indian education system has been a source of inspiration to most of the educational systems of the world. The components which are essential for the overall development of a person, which is lacking in our present system, were the predominant aspects of our ancient system. This includes the admission policies followed (upnayan), monitoring methods, the teacher pupil ratio, healthy surroundings in which the teaching was done, free education, the students being treated in a sympathetic manner, the nature and intensity of punishment and its role in developing discipline in students, and the rules and regulations which govern student life. 

 

SALIENT FEATURES OF ANCIENT INDIAN EDUCATION 

Developing wholistic personality:  The primary aim of the educational system was the development of a healthy personality. Moral strength and moral excellence was the primary focus. The development of personality was the sole aim of education. Developing the personality traits of self-esteem, self-confidence, self-restraint, and self-respect was what the guru tried to inculcate in his students while he educated them.

Formal and Informal learning: Imparting and receiving of education was believed to be sacred. Education started with certain prescribed religious rituals like upnayan and ended with the ritual samvartan. The disciple had to devote himself wholeheartedly to the cause of learning till such time he was with his teacher. Studentship was not required for everyone. There was also a custom in which education was imparted by the child’s father.

Commencing of education:  In most cases, the child went to a teacher for the studentship. The age of entry into school differed according to castes. The period of schooling was long, with nearly 12years spent in learning one Veda. The commencing of the academic session happened with a ceremony upkarman usually on the Guru Purnima day (Full moon day in the month Shravana) and it ended on Rohini (Fullmoon day in the month of pausha) with utsarjan the exit ritual‘. The whole session was scheduled with holidays especially on the new moon and full moon days of the month. 

School Hours: The school hours lasted for 7 to 8 hours in a day. In good weather, classes were held in the open under shady groves. In the rainy season, schools ran in a set of apartments primarily temples. Colleges which operated in the temples had been famous for having spacious buildings for the classroom, hostels and residential quarters for teachers. 

Teacher-student relationship: The teacher was the spiritual father, he was is to nurse, when the pupil fell sick, he was to feed, provide clothing and teach his student as he fed, clothed, and taught his son. The student also respected and related to their teachers as they respected and related to their his parents, king & god.

Discipline: The Students had to observe strict regulations. Teaching was important, even more importance was given to discipline which was rooted to morality and discipline inculcated through strict obedience to laws and regulations of student life.

Teacher pupil Ratio: The Teacher pupil ratio was very low in most of the schools and colleges. Individual attention was provided to the maximum extent. The number of students in a schools were in small numbers. But whenever the enrolment increased, the teacher used the services of senior boys who were advanced in learning and appointed them monitors (Pittiacharya).

Respecting individuality: Punishment had very limited place in the school system. The teachers were very sympathetic, and their personality and individuality was respected. Teachers were required to handle students in a gentle and fair manner.

Free Education: Education was free. There was no need for the student to pay anything in lieu of the education he received in a Gurukul or Ashram. Access to a good education was decided on the basis of talents rather than the wealth of the individual. The student if desired could offer a field, cow, horse, or even vegetables to his teacher as guru Dakshina according to his financial position in the society but it was never compulsion.

Value Infusion: The ancient education aimed at instilling into the spirit of being pious and religious, and work for the goodness of mankind. The pursuit of knowledge was done on par with the pursuit of religious values. It was believed that a dedicated appreciation of spiritual values could be fostered only through a strict observance if religious rites. 

Character Development: The result of education is good character and good behavior.  Wisdom was identified in the practice of moral values. Control of senses and practice of virtues made a person a man of character. Moral excellence could come only through criticizing moral values.

Civic Responsibilities and Social Values Augmentation: the other important objective of ancient Indian education was to install civic virtues and social values. The Brahmachari after his education in the Gurukulas had to go back to the society to serve everyone, especially the diseased and distressed irrespective of whether they are rich or poor to relive them of their problems. They were required to be hospitable to the guests and involve in charitable activities. . 

 

PURPOSE OF STUDYING VEDAS: 

Indian culture has its roots in the four vedas. The Rigveda, Samveda, Yajurveda, and Atharavaveda

Rigveda:The primary knowledge imparted by Rigveda was on tapping the energies of the nature. It contains 1017 hymns (poems) which explains the qualities of five prime ingredients of nature, the earth, fire, water, air and ether (Sky) and praise the gods who represented the nature.

Yajurveda: Yajur veda is the composition of various rituals and sacrifices that are done with the intention to pacify gods who represented the nature. It was believed that the power of the nature and the gods representing them are enhanced when the Hymns or mantras are recited in a rhythmic manner which in turn gives purposeful returns to the human kind. To make the rituals more effective certain types of offerings such as flower herbs etc are also done to the concerned god.

Sama veda: Samaveda contains verses which needs to be sung. These verses are built on the basis of 7 notes, Sa, Re, Ga, Ma, Pa, Dha, Ni. These notes continue to be the roots of classical music existing in India. These notes were believed to stimulate the energy centers  (chakras) in the human body which can aid in the process of self-realization through both Bhakthi yoga and Raja yoga. 

Atharvaveda: Atharvaveda contains rituals that helps in attain worldly happiness. It also contains description of diseases, methods to cure them, methods of removing the effects of sin and means of acquiring wealth. Athavarveda deals with different subjects like science, Medicine, Mathematics, Engineering, Technology etc. 

Vedas have their own characteristics features. They enable us to know about the culture, civilization, lifestyles and philosophy of people in ancient India. Vedas symbolize the chief objective of human life which has been reflected from his world of truths and deaths. This objective has always been unchangeable. The Indian philosophy emphasized that  life is purposeful. The thoughts related to liberation soul from the attachment to materialistic world has been the chief objective of indian philosophy of life.

The contents of the Veda may be categorized under the following three heads: 

·         The jnana‘ or knowledge and Wisdom

·         The karma‘ which denotes actions or code of conduct 

·         The upasana‘ or dedication and devotion to God 

 The vedas were intended to serve a different purpose. They had to be memorized understanding the correct way of pronouncing the Mantra. This was done by listening to the way the Mantras was chanted by the guru or (teacher). The veda mantra thus learnt had to become the guide in our daily life based on which the Karma-aanushtaana, Tapas, Isvara aaradhana etc are done. The prime purpose of veda was to propagate the transcendental knowledge of the absolute truth.

Personality Development - The Stages, The Responsibilities and Qualities of well developed Personality - by R.Manoj Clinical Psychologist Psychotherapist and Counselor

 

Stages of personality development

 

According to the ancient Indian system the development of personality happens through four stages which also involves the attainment of knowledge experience and also training in professional and life skills. These stages are called "ashramas".  Every person has to ideally go through each of these stages of which is the source of systematic development. The four stages of development are

Ø  The "Brahmacharya" or the Student Stage or the learning stage

Ø  The "Grihastha" or the Householder Stage or practicing stage

Ø  The "Vanaprastha" or the social/emotional distancing and teaching Stage

Ø  The Fourth Ashrama: "Sannyasa" or the Stage of attaining wisdom or self-realization stage

 

Brahmacharya: The Student

Brahmacharya is a period when the person undergoes formal education. This period lasts until around age 25, during which, the student leaves home, stays with a guru, and attains professional, life skills and practical knowledge. The major duties of the students are to learn the skills and knowledge essential for leading his life and to practice unwavering devotion to his teachers. During this period, he is called a Brahmachari as he is in the stage of acquiring knowledge which can help him to reach the stage of Bhraman or ideal self and helps in to identify the path which can lead to self-realization. This period prepares him for his future profession, as well as for his family, and social and religious life ahead.

 

Grihastha: The Householder

The grihastha Ashrama begins at marriage when one must undertake the responsibility for earning a living and supporting a family. At this stage, the primary focus is on practicing dharma, but there are also goals to pursue wealth or material gratification(Artha) as a necessity, and indulge in sexual pleasure (kama), under certain defined social norms. The phase of development is supposed to be present until around the age of 50.

 

Vanaprastha: The Retreat

The Vanaprastha stage is one of gradual withdrawal. This stage starts when the person's duty as a householder comes to an end: At this age, he should renounce all physical, material, and sexual pleasures, retire from his social and professional life. This is the stage when they take advisory roles and are consulted as elders by the community at large. The primary focus is teaching dharma to those who visit them

 

Sanyasa: The wisdom

The sanyasa stage is one of renunciation and the realization of dharma. At this stage, he has renounced all desires, fears, hopes, duties, and responsibilities. He virtually gets detached from the family and society and is fully focused on attaining self-realization and the only goal is attaining moksha or release from the circle of birth and death.

 

PURUSHARTHAS: The Responsibilities in each stage

All the four stages of the development of personality are integrated with the responsibilities they are supposed to hold at each stage. These responsibilities are known as Purushartha, which are the four proper aims or duties at different stages of life. These duties and responsibilities are Dharma (faithfulness, devoutness, morality, duties), Artha (wealth, health, materialistic needs of life), Kama (love, relationships, emotions), and Moksha (liberation, freedom, self-realization). Each of the four Ashramas or stages of development of personality happens in a specific personal and social environment, each stage functioning with ethical guidelines, duties, and responsibilities, for the individual and the society. Each stage of development places different levels of emphasis on the above said four proper goals of life, and each stage is viewed as a step towards the attainment of the ideal status, namely Moksha

 

The Indian system relied on systematic training which focuses on balanced development and a harmonious combination of all the domains and abilities that help to bring about not only to the health of the body but also to the overall development of personality. These include

 

Meticulously observing the rules of health and sanitation, physical culture including yoga asanas, developing the ability of speech through the study of languages and grammar of those languages, Practicing the art of speaking assertively by speaking the truth at the right time and place including the knack of presenting even unpleasant truths in a manner that is gracefully accepted.

 

Training the mind in developing the ability to analyze and understand the discretion and discrimination so that the right decision can be taken at the right time within the limitations imposed by the circumstances, exercising the intellect by developing the knowledge in science, philosophy, and logic and nurturing a sense of justice.

 

Developing interest in some of the arts such as classical music and dance, good and elevating literature, drawing and painting, drama, and other theatrical arts that can arouse our finer emotions.

 

Developing faith in God and a habit of praying regularly.

 

Personality development

Most of the time 'Development' and 'Evolution' are used interchangeably without considering the differences among them.  Indian system especially the Upanishads talk of 'Evolution' rather 'Development'.   Evolution involves the discovery of the universal self within us and everyone. Development generally is sharpening skills and adding certain positive traits. However, Evolution focuses on a complete systematic change by removing the impediments in the 'realization of Self'.   The major impediments or kleshas in self-realization consist of 'Avidya' (Wrong knowledge) 'Asmita' (Ego).  'Raaga' (Lust).  'Dvesha' (Hatred).  and 'Abhinivasa" (Fear).  Indian theories believed in Evolution' which is a continuous process until the final goal of Moksha the blissful state is reached.

According to Baghvat gita, the fully developed personality should be free from

Ø  Dhamba – Pride,

Ø  Darpa – Arrogance,

Ø  Abhimanam –Conceit,

Ø  Krodha – Anger,

Ø  Parushyam –Sternness,

Ø  Ajnanam – Ignorance.

At the same time, personality development happens in the attainment of positive qualities. The positive qualities to be attained for the wholistic development of personality according to baghwat gita are

Ø  Abhayam:  Fearlessness

Ø  Sattva samsuddhi:  Purity of Mind

Ø  Jnanayogavyavasthitam:  Practice of Yoga for Self-realization

Ø  Danam:  Charity

Ø  Damam:  Control of Senses

Ø  Yajna:  Performance of Sacrifice

Ø  Svadhyayam:  Study of texts for 'Self-realization'

Ø  Tapas:  Austerity

Ø  Aarjavam:  Straightforwardness

Ø  Ahimsa:  Nonviolence

Ø  Satyam:  Truthfulness

Ø  Akrodham:  Absence of anger

Ø  Thyagam:  Renunciation

Ø  Shanti:  Tranquility

Ø  Apaishunam:   Aversion to faultfinding

Ø  Daya:  Compassion

Ø  Bhuteshvaloluptvam:  Freedom from covetousness

Ø  Mardavam:  Modesty

Ø  Hri:  Shame in doing unrighteous deeds

Ø  Achapalam:  Absence of craving

Ø  Tejas:  Vigour

Ø  Kshama:   Forgiveness

Ø  Dhriti:  Resilience, Determination, Endurance

Ø  Soucham:  Cleanliness

Ø  Adroham:  Freedom from envy

Ø  Natimanita:  Absence of self-esteem