Efolution of Education in the Rigveda he age of the origination of the Mantras in the Rigveda was essentially an age of creation followed closely by that of criticism and compilation. The first age produced the Rishis who were seers of truth. It is believed that these sages, by virtue of their ‘Tapas’ or asceticism and Yoga, were gifted ‘with the vision of a clairvoyant capable of knowing about the past, the Present and the futire. They were, in a later age, followed by the sages known ‘as Shrutarishis. The seers would impart their Mantras to these Shrutarishis, through oral preaching (Updesha). Tapas was regarded as the chief méans of acquiring spiritual knowledge. The saints, dwelling in the forests, attained to Eternal Bliss and knowledge by virtues of Tapas. The Rigveda contains the description of seven Rishis and the divine Power of their Tapas which is capable of raising the lowest to the highest. Rita and Satya (Truth of thought and speech) are regarded as being originated from Tapas ; even the whole creation is thought to be the result of the Tapas of Brahma, When, through thoe Tapas and Yoga of the Sages, the highest bemetfe was acquired and stored up in the form of stanzas and ymns, here were evolved some such methods as would conserve this “knowledge and bequeathe it to the posterity, Every Rishi or seer, therefore, would impart to his son or pupil that knowledge which he himself had acquired, That knowledge was regarded as the patrimony of that family. The Vedic family schools came into existence jn this fashion. The teacher made his Pupils learn the text by rote. (Evers pupil acquired knowledge according to his individual ca city, Sayana refers to three categories of the students : the Mahaprgjnan, ‘the Madhyamaprajnan, and the Alpaprajnan, i.e., very intelligent, nor- mally intelligent, and subnormal Tespectively. This classification naturally points'to the difference in the mental Powers of variousstudents, These pupils cramm form, The whole atmosphere would rever recitation of the hymns. A particular hymn int as compared this sort of recitation to the croaking of frogs. D Bducational System dre students started the recitation of the Vedic hymns in early hows of morning before the birds announced the day-break. The Ghanting of Mantras had been evolved into the form of a fine art. pecial attention wag paid to the correct pronunciation of words, ‘ada, or even letters,) The Chhanda or metre f Padas ot divisions and Padas‘of letters ot Aksharas. c knowledge was imparted by the Guru-or the Teacher. to the pupil through regu- Jated and prescribed pronunciation which the pupil would commit to memory, having listened to it alternatively. - Only that knowledge Nuieh was received from the lips of the teacher was regarded as purely Vedic. Thus, the teaching, in a way, was oral.(It shows that alphabet and art of writing had not been evolved till then.) There had also been a tradition that Shruti or Veda should appear hot to the eyes but to the ears) The Mahabharata invokes eternal damnation upon those who endeavour to write the Veda. Evidence, however, is there that arvof writing was in vogue even during the age of Rigveda. ) The Vedic hymns were regarded as instinct with certain mystical power. The belief was current that if the Vedic hymns were to be Fecited properly in accordance with the prescribed regulations, they (vould reveal the spiritual and divine efficacy of their own. On the other hand, the influence of such Mantras as were pronounced incorrectly, was destroyed ; and it was believed that ruin would befall the person who recited them wrongly.* But it should not, however, be assumed that recitation was the main thing. intelligent memo- tisation of the Vedic hymns was regarded as utterly futile.* The meditation and comprehension of the Mantras was considered to be far more important than the mechanical recitation thereof, It was observed that, “He who does not realize the ultimate Truth behind the Rik and Akshara (word and letter) in which rest all Se will he do. by merely reciting and repeating the Riks 2” (He, who having studied the Veda did not comprehend its meaning, tould be | compared to an ass that, while bearing the load of sandal-wood, | feels only its weight without being benefited by its sedolence,/$2) Hi (To sum up the system of education, whichevoledin the Rigveda codeerns itselt with the nequisition of the Supreme Kaoutsden, religion and Brahma, fie Rigveda ‘generally does not deal veh ‘ordinary secular knowledge and the solution of commonplace wore problems. The methodology of obtaining the knowledge of the Absolute or Parambrahmiainana was not identical with shat of acquir. ing knowledge of physical sciences, arts.and crafts. (Phe aim of the ‘Veda was the knowledge of the Ultimate Truth and the realization of the Supreme. ‘Phe Rigveda prescribes Tapas as the only means of its realization. The language of the Vedic hymns evolved out of the popular dialect. This was the elementary form of Sanskrita, Thus the great seers of the Absolute Truth called the fishis having rea. lized that knowledge through Tapas and Yoga, revealed it in the Vedic language:) These Rishis would usually, on the occasion of Sacrifices, formulate the Vedic learning and language, by their mutual discussions. The members of these Academies have been designated as Sakhas. In the Rigveda era, there existed small domestic schools run by the teacher himself. The pupils would lodge and board at the house ‘oftheir teacher. Their mode of living was. strictly guided by the prescribed disciplinary rules. The elementary education was accessible to all the Brahmanas whereas higher education was confined only to those who proved worthy of it. The students deemed unfit for it were sent back either to. the plough or the loom ;_ spiritual life was for- bidden to them. Even in modern times ‘in India we hear of arguments in favour. of imparting university education only to the us few while less gifted ones to be sent to various ‘vocations in life after matriculation. ) Main Characteristics Some special feaiures of educational system of the Rigeda era may be summed up as below: (1) The home of the preceptor served as the institution where the pupil lived after the Upanayana or initiation ceremony. The teacher would, in place of the father, discharge the duties of guardian Who shouldered the responsibility of his ward's maintenance. (2) The pupil was elfgible to_ admission to the preceptor’s house ‘only on the basis of his” moral fitness and unimpeachable conduct. ‘A Pupil, who was considered to be belonging toa lower order of ‘moral conduct, would be forbidden to live in Gurukula or the home ‘of the preceptor, G3) The discipline of brahmacharyia or celebacy was compulsory. Though a married youth was entitled to get education, yet be was denied the tight of being the residential pupil. G@) It was one of the sacred duties of the pupil to serve his » Preceptor. Being a residential pupil, he would look to the comforts ‘Of his Guru. Frequently he would’ look to the domestic affairs of the teacher. “He pledged devotion to him in thought, specch and ced ; and worthipped him as his own father or God, '7 aw. \P) CB) at tcatin 13 A Itis a point worth marking that the Varna system, that is, the ase, Supreme knowledge was not confined strictly to any varna On the other hand, Tapas or asceticism were site qua non of its attainment. A number of Kshatriya kings such as Ambarisha, Trasadasyu, Sindhudvipa, Mandhata, and Sibi ete. attained to the status of the Rishis only through their Tapas. Women too were en- titled to participate in sacrificial rites. Women ascetics were called Bisisies ov Brahmans The, names, of such women sages as fomasa, Lopamudra, Ghosha, Apala, Kadru, Kamayani, Shraddha, Savitri, Urvasi, Saranga, Devayani, and Gaupayana figure in all the four Vedas, Non-Aryans, too, were entitled to education according to Rigveda, They were described as Krishna-garbha, Anasa, Pishacha, Asura ot Dasyu. They were soon assimilated into a group and ‘began to be called Shudras by the Aryans, €alar Education ‘Though the Rigvedic education, being, essentially religious and philosophical in. character, was imparted only to those who were &t fo make quest of Eternal Truth and acquire Supreme Knowledge, yet there was arrangement for secular education and vocational training for the masses. Its vogue is amply evidenced by the pro- gress in all the walks of life, and the economic, political, industrial and materialistic prosperity of the age. The agriculture, ‘trade and ‘commerce were in a fairly developed state. ‘The material prosperity of the country during the Vedic era is ascribable to adequate provi- sion for the masses of secular sciences and vocational education. The people would receive training in diverse arts and crafts for material gain. Agriculture, horticulture and animal husbandry attained to a high norm of progress. There was provision for training in handicrafts. Barter system, credit, interest aad money~ Tending too were in vogue. The Rigveda refers to sea-borne trade fd to stone-built cities known as Pur. . Thus we gan safely conclude ‘that the secular, social and. practical form of education was. in exis tefce during the Rigveda era. r : Education in other Vedas | In ancient India, studentship evolved itself into the form of a science and an art. Tt was founded upon well regulated and well- ‘established ideals and did not admit of any change according to age for kingdom. The term ‘Vidyarthi’ or ‘a seeker after Knowledge? was substituted by a more appropriate one, viz., brahmacharl,. The insti- tution of Brahmacharya or celibary forms the foundation stone of the grand fabric of Hindu thought which thas solidly been built through ages.14 | History of Indian Education The Atharvayeda contains a detailed account of educatic system prescribed for the Brahmachari. The pupil’s career begi with the performance of Upanayana (the ceremony of initiation) The pupil, at this time, dwells with his preceptor for three days whereafter, being imparted a new birth by his Guru, emerges in the form of a dvija, i.e., the twice-born, His second birth is spiritua which he owes to his preceptor. Only after the initiation ceremony, he is entitled to be called a Brahmachari implying that he is changed within as without. He, then, is distinguishable from other social beings in conduct and vestment. He wears a girdle (mekhala) of Kusha grass, deer-skin and carries with him sacred fuel (Samidha) to offer to Agni or fire both in morning and evening. Besides, there are certain distinct inner attributes as shram (perseverance), Tapas (asceticism) and Diksha (instruction) that belp bloom particular permanent virtues in his life. Thus the ancient Indian pupil was the true embodiment of renunciation, asceticism, humility and chastity. He was required to follow both physical as well as spiritual disciplines, and as such, he had to dedicate himself to a strictly regulated and consecrated life which demanded its sustenance through begging by the pupils, equipped with external paraphernalia such as kusha-girdle deer-skin and long hair. He cultivated inner discipline through self- possession, practice of austerities serving the preceptor, and renuncia- tion, and then became a ‘residential’ pupil? The discipline of brahmacharya was observed by gitls too in ancient times. The maidens, through the cultivation of brahmacharya during their maidenbood would win youths in matrimony and hence entering upon domestic life undertook responsible duties towards the society, as evidence in Scriptures : “Brahmacharyen kanya yuvanam vindate patim.” “ ; It is to be noted that in the Vedic schools there was provision for observing certain holidays. Teaching was suspended on the occassion of festivals, and in cloudy and stormy weather.* Conclusion Thus we observe that the ideal of the Vedic education was lofty. Ample opportunities were provided to the pupil for the develop- ment of his personality. The preceptors took personal care of the pupils which. resulted inevitably in a multi-dimensional development Of the pupil’s personality. The Yajurveda refers to a trinity of debts :a Vedic Education 15 Rishis, debt to gods, and debt to ancestors, which he ; segaiisd to discharge through brahmacharya, yajna and begetting of progeny respectively. pupils would endeavour to develop their personality physically, mentally and morally by residing at their preceptor's home through their devotional service. The educational system. of vedic period achieved a pronounced success jy connection with character-formation, development of Personality, contribution to knowledge in all branches of learning as well as social well-being and material prosperity. Though the literary and scientific progress of this period could not reach a stage of perfect solidarity and maturity, yet it marks an insatiable ambition to extend the spheres of knowledge. They felt | that their objective would not be accomplished only through chanting the hymns, rather it was thought essential to acquire proficiency in comprehending and analysing their deeper singificance. One who was incapable of comprehending the meaning of Vedas, was regarded as Shudra.! The vedic education was essentially spiritual and religious in char- acter, yet, as has been mentioned above, it did not ignore the material aspect, the evidence whereof is available in the Yajurveda and the Atharvaveda. Thus it points unmistakably to the future evolution of Aryan culture.