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

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

Education in Ancient India by Dr. A.S. Altekar

डॉ. ए.एस. अल्तेकर द्वारा

DevanagariHindipublished335 पृष्ठ

पृष्ठ 54, कुल 335 में से

संदर्भ में पढ़ें
पृष्ठ 54
  1. EDUCATION IN ANCIENT INDIA [Ch. that he was to be a king.¹ It was ambition alone that was responsible for sovereignty being vested in Brahmana families like those of the Śuṅgas, the Kaṇvas and the Kadambas. The recruitment to the army was not confined to the Kshatriya caste; inscriptions make it clear that it was very largely recruited from the agriculturists and Shudras. Dhanurveda also contemplates military education for all the four castes. It is interesting to note that when Yuan Chwang was in India in the second quarter of the 7th century A. D., the kings of Ujjain, Maheshvar and Assam were Brahmanas, those of Pariyātra and Kanauj, Vaishyas, and those of Matipura and Sindh, Shudras. If members of all classes could become kings, it follows that they must be all following the military profession. The commercial and industrial lines were also very often followed by many Brahmanas and Kshatriyas. The caste system therefore made education rigid only to a limited degree and that too from c. 800 A. D. Caste System and Buddhist Education: The caste system did not at all influence the education imparted in Buddhist centres of learning. This was but natural, for the Buddha was against the system and argued that the worth of a man should be determined by his actual merit, and not by his descent or family status. Persons were admitted to the Order irrespective of their castes; Upāli, one of the favourite disciples of the Buddha, was a barber before he joined the Order.² But though it is true that everybody could become a preacher after a certain number of years, it is interesting to note that among famous Bud- dhist teachers and scholars, the vast majority consisted of
  2. Sārābhaṅga J. No. 522.
  3. Servants, slaves and debtors were refused admission to the Order because the Buddha did not desire to affect the rights of third parties by the admissions made into the Church.