प्राचीन भारत में शिक्षा (डॉ. ए.एस. अल्तेकर - गुरुकुल एवं बौद्ध विहार शिक्षण इतिहास)

II] SOME EDUCATIONAL PRINCIPLES AND POSTULATES 45 was not the mother tongue of the Shudras, it was feared that Vedic hymns would be transformed out of recognition, if they were transmitted orally in Shudra families from generation to generation. In the eyes of the theologian, this would be a great disaster. Later on when female education began to lag behind, and women as a class ceased to be educated in Sanskrit, it is interesting to note that the Brahmana theologians did not flinch from placing their own mothers, wives and daughters in the category of the Shudras and declaring unhesitatingly that they also were unfit for Vedic studies. Theological animus or pride was thus not at the root of the exclusion of the Shudras and women from the Vedic education. Nor did it amount to a total denial of religious education; for women and Shudras were permitted to get religious enlightenment from the study of Smṛitis, Epics and Purāṇas. Conclusion: It will be thus seen that with the exception of the exclusion of the Shudras from the Vedic education, the caste system for a long time did not result in restricting professions to particular castes. This was but natural. Teaching may be a fit profession for Brahmanas, but if some of them were intellectually inferior, their birth could not impart to them the necessary efficiency as teachers. Even a Brahmana writer therefore is constrained to observe that dull Brahmana children should follow the profession of the Kshatriya or the Vaishya.¹ Ambitious Brahmanas also could not be pre- vented from following the military profession, where glittering prizes awaited the successful adventurer. A Brahmana priest of holy Benares is to be seen sending his son to Taxila to learn archery, because it was predicted 1 राजन्यवैश्यकर्म विद्याहीनः । G. D. S., 1. 6. 16.