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

II] SOME EDUCATIONAL PRINCIPLES AND POSTULATES 37 supremacy among the gods not to any penance or previous merit, but to his proper training during his studenthood.¹ A few centuries later we find a patriarch praying that some of his sons should become good priests, others brave warriors and the rest successful merchants (S. Br., X.4.1.10). Obviously he did not much believe in heredity and held that a good deal depended upon proper training and education. Karman Theory; Growing Faith in Nature: In the course of time, however, the supreme confidence that was placed in nurture began to weaken to a great extent. When the Aryans settled down in a less spectacular and more peaceful life and began to investigate more carefully the phenomena of life around them, they began to feel that man is not entirely an architect of his own fortune, and that the powers and capacities with which he is born determine the scope of his prospects and activity to a considerable extent. The doctrines of Karman and Rebirth, which were unknown in the Vedic age, became universally accepted in the course of time, swinging the pendulum considerably in favour of nature as against nurture. It began to be averred that the deeds (Karman) in previous lives, rather than the training in the present one, will determine whether our intellect is to be bright² and moral propensities strong. The development of the caste system on hereditary lines did not strengthen the hands of the advocates of nurture; it began to be argued that the efficiency of a person as a priest or a warrior does not so much depend upon the training he receives in this life as upon the inherent qualities with which he is born as a consequence of his Karman in

1. इन्द्रो ह ब्रह्मचर्येण देवेभ्यः स्वराभवत् । V. 1. 19. 2, बुद्धिः कर्मानुसारिणी ।

38 EDUCATION IN ANCIENT INDIA [Ch. previous births. The Karman determines the qualities and characteristics, and God assigns birth in that particu- lar caste in which they would be most needed. As a natural consequence of these theories, educationalists began to aver that nature is more important than nurture; a bamboo tree cannot blossom into a sandal one simply because it is assiduously watered and manured and planted upon the Malaya mountain.¹ If you have no natural capacity, education cannot create it; a mirror can show reflection only to one who has the eyesight.² A conscientious teacher imparts education as assiduously to a brilliant as to a dull student; there is however a world of difference as to the results. One shines forth in the world of scholars, while the other hardly succeeds in making any appreciable progress. Glass alone can reflect solar rays, not a piece of earth, howsoever polished.³ This view is similar to that of Plato who has pointed out that education is not like putting sight into blind eyes; it is only turning the eyes to light. The Function of Nurture: Though natural en- dowments thus play a great part, it was realised that they exist only in a potential condition in our childhood and would not flower into perfection unless they are properly ¹ अंतःसारविहीनस्य सहायः किं करिष्यति । मलयेपि स्थितो वेणुर्वेणुरेव न चंदनः । S R.B, p. 41.7. ² यस्य नास्ति स्वयं प्रज्ञा शास्त्रोक्तं किं करिष्यति । लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति । Ibid, p. 40.1. ³ वितरति गुरुः प्राज्ञे विद्यां यथैव तथा जडे न च खलु तयोर्ज्ञाने शक्तिं करोत्यपहन्ति वा । ⸰ भवति च पुनर्भूयान्भेदः फलं प्रति तद्यथा प्रभवति मणिर्बिम्बोद्ग्राहे न चैव मृदां चयः ॥ II. Uttararāmacharit, II. 4.

II] SOME EDUCATIONAL PRINCIPLES AND POSTULATES 39 developed by training and education. One may be born in a Brahmana family on account of his past good Karman; one may be also endowed by nature with the qualities of a Brahmana like self-control and love of learning. Still he will be not a whit higher than a Shudra if he does not receive proper sacraments (Sanskāras) and gets the neces- sary education.¹ Past Karman may determine the mental and intellectual qualities of an individual. But they will deteriorate if he does not receive proper education, and improve, though within a limited degree, if he gets the benefit of good training under a competent teacher. That nature can thus be considerably modified by nurture seems to have been the considered opinion of ancient Indian educationalists from about the beginning of the Christian era. This view is similar to the theory of Stern who sought to effect a compromise between the extreme posi- tions of Galton and Locke by maintaining that man is born with tendencies, which are conditioned by heredity but which are transformed into the qualities of human personality through a process of development and training. The Influence of the Caste System: The caste system has been an important feature of Hindu society for a long time and has naturally exercised considerable influence on the theory and practice of education in ancient India. Let us try to find out its extent. It is usually held that it had rigidly determined the professions and made the teaching line a monopoly of the Brahmanas. We shall however find that Kshatriya teachers of Vedic and philosophical subjects existed down the 6th century B. C. and that the keen intellect of the Brahmana com- munity was for a long time utilised to further the bounds ¹ जन्मना जायते शूद्रः संस्काराद्द्विज उच्यते । विद्यया याति विप्रत्वं त्रिभिः श्रोत्रिय उच्यते ॥

40 EDUCATION IN ANCIENT INDIA [Ch.

of human knowledge in several branches of non-Vedic studies. It was only in later times that religious and literary education came to be confined to the Brahmanas and professional and industrial training to non-Brahmanas. Caste System once Flexible: The caste system has got a long history and has undergone many changes and vicissitudes during the last three thousand years. It was formerly much less rigid than now. Interdining is an anathema to an orthodox Hindu today. Dharmaśāstra writers like Manu (IV. 253) and Āpastamba (II. 1.3-4) however permit a Brahmana to take his meals in the house of a barber, a milkman and a tenant and employ a Shudra cook even for preparing the sacred sacrificial food. Inter- caste marriages, which are still not permissible under the Hindu law, were allowed by the majority of Smṛitis, provided the bridegroom belonged to a higher caste. In the realm of educational theory and practice also, we should therefore not be surprised if we find that some of the later theories were not subscribed to or followed in earlier times. Non-Brahmanas as Vedic Teachers: It is well- known that the Smṛitis have laid down that Brahmanas alone should impart Vedic education. In the earlier period however such was not the case. There is evidence to show that non-Brāhmanas also sometimes used to become Vedic teachers; rituals have been prescribed to enable them to shine in that line.¹ This need not cause any surprise, for some Kshatriyas figure among the composers of Vedic hymns also; the whole of the third book of the Rig-veda is a composition of the various members of the •¹ Cf. योऽब्राह्मणो विद्यामनूच्य नैव रोचेत स एतांश्चतुर्होतॄन् व्याचक्षीत । एतद्वै देवा'नां ब्रह्म निरुक्तं यच्चतुर्होतारस्तदेनं निरुच्यमानं प्रकाशं गमयति ॥ K S., IX. 16

II] SOME EDUCATIONAL PRINCIPLES AND POSTULATES 41 Kshatriya Viśvāmitra family. In the Upanishadic period Kshatriyas took an important part in the development of philosophy and were the exclusive custodians of many esoteric doctrines, which Brahmanas could learn only from them and not without some difficulty.¹ There are several cases of Brahmanas approaching renowned Kshatriya teachers like Aśvapati, Janaka and Pravāhaṇa Jaivali as humble students of philosophy and religion.² We should therefore note that the caste system succeeded in making Vedic and religious education a monopoly for the Brah- manas only at about 300 B. C. Nor was it a lucrative monopoly in practice; it was a monopoly to beg. The income of even the most famous Vedic teachers was a precarious one and compared very poorly with the gains of a successful merchant or a captain. Brahmanas as Teachers of Non-Vedic Subjects : Smṛitis lay down that Brahmanas should not follow the professions of Kshatriyas and Vaishyas except in times of difficulties. This would naturally imply that Brahmanas did not figure as teachers in military or commercial lines. How could one become a teacher in a profession which one was not expected to follow ? For a long time, how- ever, Brahmanas were following a number of non-Vedic pursuits and professions and also figuring as their teachers. What can be more incompatible with the Brahmanical ideal of piety and religiousness than the military profession ? And yet we find Brahmanas figuring as teachers of the military science. The Pāṇḍava and Kaurava heroes, who fought so bravely in the Mahābhārata war, were not trained by any Kshatriya teacher; their preceptor, Droṇā- chārya was a Brahmana. Brahmanas, who were trainers

1 Ch. Up., V. 3. 7; Br. Up. II. 1.15 2 Br. Up. II. 1.14, IV.1.1, Ch. Up. IV. 4.1, etc

42 EDUCATION IN ANCIENT INDIA [Ch. of horses and elephants, are mentioned in Smṛitis (Manu, III. 162). Jātakas also show that at Taxila, Brahmanas used to impart education in several practical professions like the military art, medicine and snake charming etc. both to Brahmanas and Kshatriyas.¹ Dhanurveda lays down that Brahmanas are as eligible to be the teachers of the military science as Kshatriyas (1.4). Being as a rule more intelligent than members of other castes, they must have shone in these lines also, as for instance was the case with Droṇāchārya. It was only in later times, from c. 500 A.D. onwards, that Brahmanas ceased to be teachers of useful arts and professions owing to the growing rigour of the caste system. This was rather unfortunate, for it prevented the utilisation of the intellect of one of the most intelligent classes in society for expanding the boundaries of knowledge in the domain of practical sciences. Caste System and Curriculum, Domination of Vedic Studies: Let us now find out the influence the caste system exercised on the curriculum. A perusal of the relevant rules of the Smṛitis produces the impression that Vedic studies must have dominated the course prescribed for the Brahmanas. It has been emphatically laid down that all Brahmanas should devote twelve years to Vedic studies after their Upanayana. Such, however, was not the case in actual practice. Only a small section of the Brahmana community,—possibly not more than its one- fifth,—used to devote itself to Vedic 'studies, when new branches of knowledge like grammar, philosophy, law and classical Sanskrit literature came to be developed. For the preservation of the Vedic literature, the services of only a small section of the community were necessary; the rest

¹ खत्तियमानवा ब्राह्मणमानवा च तस्सेव संतिके सिप्पं उग्गण्हितुं गच्छंति । Asadisa J. No. 181; see also Thusa J. No 338.

II] SOME EDUCATIONAL PRINCIPLES AND POSTULATES 43 were required to memorise the few Vedic Mantras neces- sary for daily religious purposes and encouraged to devote their main energy to the development of new branches of knowledge like philosophy, grammar, and classical Sanskrit literature, where they were able to make substantial contributions, which still continue to be highly valued both in India and abroad. Vedic Studies of the Kshatriyas and the Vaishyas; According to the Smṛiti rules, Kshatriyas and Vaishyas also had to pursue Vedic studies after their Upanayana. These however were never deep or prolonged. In some Jātaka stories, we no doubt read that some princes used to study all the three Vedas as well as eighteen practical sciences¹; in the Mahābhārata also we find that the Kaurava princes are represented as experts in Veda, Vedānta and the various branches of the military science (I. 118 and 133). A perusal of the relevant passages shows that the writers of the above works were more anxious to enumerate all the known branches of knowledge and represent them as being mastered by their heroes, than in narrating the actual state of affairs in their contemporary times. We have seen already that the Brāhmaṇas, who did not intend to follow the theological career, contented themselves with the knowledge of only a few Vedic hymns; Kshatriyas and Vaishyas must have done the same; in later life they had no prospect of becoming Vedic teachers, and for their military or commercial career Vedic educa- tion was not useful or necessary. Vedic and philosophical studies were included in early times in the curriculum of the prince, but they were left out in the course of time. From about the beginning of the Christian era, the

¹ Cf. सोळसवस्सपदेसिको हुत्वा तकसिलायां सिप्पंउग्गण्हित्वा तिण्णं वेदानं पारं गत्वा अट्ठारसानं विज्जट्ठानं निष्फत्तिं पापुनाति । Dummedha J. No. 50.

44 EDUCATION IN ANCIENT INDIA [Ch. Upanayana ritual began to fall into disuse in the case of the Kshatriyas and the Vaishyas and this naturally gave a great set back to their Vedic education.¹ Gradually they were reduced to the position of the Shudras and completely debarred from the Vedic education by about 1000 A. D. (Alberuni, II. p. 136) Vedic Education and the Shudras: Sacred texts have laid down in very emphatic terms that the Shudra should be rigorously excluded from the Vedic education and rituals. This injunction has been always carried out in practice.² The carpenter no doubt is declared to be eligible for Upanayana and Vedic studies in some early- texts. He however was at that early period a member of the Aryan and not the Shudra community. The exclusion of the Shudras from the Vedic studies undoubtedly ap- pears as unjustifiable to us at present, but there were peculiar circumstances that necessitated this step in early times. The art of writing was not utilised for the purpose of preserving the Vedic texts for a long time. The Aryan theologians believed that if there was the slightest mistake in the accent or the pronunciation of the Vedic Mantras, a disaster would inevitably issue.³ As the Vedic Sanskrit 1 Hence the observation of Dalhana, a medieval writer at, Suśruta, Śārīra, X, 52, यथावर्णमिति ब्राह्मणात्त्रयीं राजन्यो दण्डनीतिं वैश्यो वार्तामिति । 2 यथेमां वाचं कल्याणीमावदानि जनेभ्यः । ब्रह्मराजन्याभ्यां शूद्राय चार्याय च स्वाय चारणाय च ॥ Vaj. Sam. XXVI, 2 is taken by some as referring to the admission of the Shudras to the Vedic education. This, how- ever, is very questionable interpretation; कल्याणी वाक् refers to the preceding stanza, which it is prayed here, may be applicable to the whole of humanity. 3 Cf मंत्रो हीनः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोऽपराधात् ॥ Pāṇinisikshā, v. 52.

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.

46. 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
47. Sārābhaṅga J. No. 522.
48. 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.

II] SOME EDUCATIONAL PRINCIPLES AND POSTULATES 47 those who had originally hailed from Brahmanical families. Thus Moggalāna, Sāariputta, Nāgasena, Vasubandhu and Nāgārjuna were all Brahmanas before their conversion. As far as the curriculum is concerned, it was predominently religious and philosophical, as it was primarily intended for monks and nuns and not for the laity. We therefore need not consider whether the caste system in any way determined or affected the imparting of useful or profes- sional education in Buddhist colleges.

Chapter III THE TEACHER AND THE STUDENT. Teacher deeply revered-His training-His qualifications-High code of his profession-Duties of the teacher-His income-Student's duties- Relations between teachers and students-Student's daily life-His duty to beg daily food-Rules of discipline-Were they unreasonable? Introduction : We have now seen what were the ideals, postulates and principles of the ancient Indian educa- tional system. Now we propose to discuss the topics and problems connected with the qualifications of the teacher, the ideals which animated him, the position that was accorded to him in society, the nature of the relationship that existed between him and his students and the import- ant features of the student life. These are important topics, as they have a vital bearing on the success or failure of the educational system. Importance of the Teacher : The importance which in modern times is attached to the Institution or the Alma Mater was in ancient days attached to the teacher in India. This was but natural, for organised educational institutions came rather late into existence in this country, as was also the case in the West. The person who takes charge of immature children and makes them worthy and useful citizens in society was naturally held in high reverence. It was the function of the teacher to lead the student from the darkness of ignorance to the light of knowledge. The lamp of learning is concealed under a cover, says one thinker; the teacher removes it and lets out the light.¹ The student therefore must be very grateful

1. Cf. यथा घटप्रतिच्छन्ना रत्नराजा महाप्रभाः । अकिंचित्करतां प्राप्तास्तद्वद्विद्याश्चतुर्दश ॥ Quoted by Aparāka on Yaj. I, 212

III] THE TEACHER AND THE STUDENT 49 to him and show him the highest possible reverence. He is to be revered even more than parents; to the latter, we owe our physical birth, to the former our intellectual regeneration. From the Vedic age downwards the teacher has been all along designated as the spiritual and intellec- tual father of the student.¹ Without his help and guid- ance, no education is possible. He is in fact indispensable. This is graphically illustrated by the story of Ekalavya, who when refused admission to his school by Droṇa, pre- pared an image of the teacher under whom he longed to learn, and successfully finished his studies in archery under the inspiration that he received from the inanimate representation of his animate preceptor. Buddhists and Jains also attached equally great importance to the tea- cher. This importance attached to the teacher need not surprise us, for it is now admitted on all hands that neither buildings nor equipment exercise such influence on students as is exercised by cultured and competent teachers, who instruct as well as inspire. Why the Teacher was Revered : The great import- ance that was attached to the teacher in the ancient system of education and the high reverence that was shown to him in society are not difficult to understand. Since the earliest times the Vedic learning is being transmitted orally in India from one generation to another. This continued to be the case even when the art of writing came into general vogue. The Mahābhārata condemns to hell a person who commits the Vedas to writing. Great importance was attached to the proper 1 Cf. आचार्य उपनयमानो ब्रह्मचारिणं कृणुते गर्भमन्तः । A. V. XI, 5, 3, See also Va. Dh. S., 28,38-9; Gau. Dh. S., I. 1, 10; Manu, II, 170. Bau. Dh. S., 1. 2. 48 maintains that a Śrotriya can never be regarded as issueless, his students are his sons. 4

50 EDUCATION IN ANCIENT INDIA [Ch. accent and pronunciation in the Vedic recitation, and these could be properly learnt only from the lips of a properly qualified teacher. The continuous transmission of the store of the Vedic knowledge, which society regarded as priceless, was possible only through the instrument- ality of the teacher and his importance therefore could not be exaggerated. With the rise of the mystical systems of philosophy in the age of the Upanishads, the reverence for the Guru became still more intensified ; for spiritual salvation depended almost entirely upon his proper guidance.¹ This deification of the philosophical Guru was not without its reaction in favour of the ordinary teacher who taught disinterestedly without stipulating for any fees. We should further remember that books being dear and rare, the student had generally to rely upon his teacher alone to a much greater degree than is the case now.² in the case of professions, even when books exist in plenty, a good deal more has to be learnt from the teacher. So a competent and sympathetic teacher, who would unreservedly place at the disposal of his pupil the essence of all his experience, could hardly be over- venerated by the artisan apprentice working under him. The glorification of the teacher must have produced great psychological influence on students, for childhood is the hey day of personal influence.

1 नैषा मतिस्तर्केणापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ । K. Up., II, 9. तद्विज्ञानाय गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ।: Mun. Up, 1, 2, 3. 2 Mss. were often unreliable; so there was a prejudice against students, who had not read under a teacher: cf:— पुस्तकप्रत्ययाधीतं नाधीतं गुरुसंनिधौ । भ्राजते न सभामध्ये जारगर्भ इव स्त्रियः ॥ Nārada quoted by Pa. Mā., at I, 38.

III] THE TEACHER AND THE STUDENT 51 Teacher's Training:—Though the teacher was held in high reverence, it does not appear that any institutions like Teachers' Training Colleges of the modern times existed in the past. One of the hopes expressed at the convocation (Samāvartana) was that the graduate may have the good luck of attracting students from all quarters.¹ It is therefore clear that no further training was deemed necessary for the graduate in order to qualify him for the teaching profession. The reasons for this are not far to seek. Students received individual attention and lessons from their teachers, as will be shown in Chapter VI. During their educational course Vedic students could note how precisely teachers used to pronounce and intonate the Vedic Mantras when teaching them to their students. As far as the study of other branches like grammar, logic, rhetoric, philosophy etc. was concerned, no special training was necessary for fostering and deve- loping the powers of exposition and elucidation of students specialising in them. In the modern system of education students can get their degrees by listening to their teachers in the class-rooms and answering the question papers in the examination halls. Such was not the case in ancient India. Several times during his course the student was called upon to pass through the fiery ordeal of learned debates (Śāstrārtha) when he was called upon to defend his own position and attack that of the opponent in heated discussions. Powers of debate and discussion were thus remarkably developed by the time the student finished his education. Advanced students were also given opportunities of teaching the beginners in most of the educational institutions.² The graduate therefore had a 1 Bau. Gr. S., II, 6. 2 See Suta-soma-jātaka No. 537. Of the advanced scholars at P. T. O.

52 EDUCATION IN ANCIENT INDIA [Ch. fairly good teaching experience to his credit by the time he left his alma mater. The absence of training colleges therefore did not materially tell upon the efficiency of the teachers at least as far as higher education was concerned. Qualifications of the Teacher : Since the teacher was held in high veneration, he was naturally expected to possess several qualifications. The student was to look upon the teacher as the ideal person and regulate his own conduct by the example of his teacher. The latter there- fore was expected to be a pious person of very high character. He was to be patient and treat his students impartially. Above all he was to be well grounded in his own branch of knowledge; he was to continue his read- ing throughout his life.¹ Profound scholarship however was not sufficient for the teacher. He must have a fluent delivery, readiness of wit, presence of mind, a great stock of interesting anecdotes and must be able to expound the most difficult texts without any difficulty or delay.² In a word, he should be not only a scholar but also an adept in teaching; then only he would be a great teacher, as pointed out by Kālidāsa.³ The teacher must further be able to inspire as well as to instruct; his piety, character, (Continued from the last page) Nālandā and Valabhi, I-tsing says that they passed two or three years in these Universities, instructed by their teachers and instructing others. I-tsing, p. 177 1 यावज्जीवमधीते विप्रः । 2 प्रवृत्तवाक् चित्रकथः ऊहवान् प्रतिभानवान् । आशु ग्रन्थस्य वक्ता च यः स पण्डित उच्यते ॥ V. 33. 33 3 शिष्टा क्रिया कस्यचिदात्मसंस्था संक्रान्तिरन्यस्य विशेषरूपा । यस्योभयं साधु स शिक्षकाणां धुरि प्रतिष्ठापयितव्य एव ॥ Mālavikāgnimitram, Act I.

III] THE TEACHER AND THE STUDENT 53 scholarship and cultured life should be able to exercise a subtle and permanent influence over the young students sitting at his feet for their lessons. High Code of the Teaching Profession : The teach- ing profession had a very high code in ancient India. There was often competition for getting more students ; but if one teacher was found to be less well grounded than his rival in his subject, he was expected to close down his school and become a disciple of his rival in order to get full knowledge.¹ The teacher was to begin the education of the student as soon as he was satisfied that the latter was sincere and possessed the necessary calibre ; he was not to postpone instructions unnecessarily.² 1 G. Br., I. 1. 31 shows how on being defeated in debate with Maudgalya, Maitreya at once closed his school and became the pupil of his vanquisher in order to become better grounded in his subject. The debate between Śaṅkara and Maṇḍana Miśra was also held on the usual condition that the vanquished should become the disciple of the vanquisher. 2 Usually teachers were allowed to watch the conduct and calibre of the new entrants for about six months or a year: but after that period they were bound to start instructions. If they did not do so, they were saddled with all the sins of the students they were keeping in suspense; cf. संवत्सरोषिते शिष्ये गुरुर्ज्ञानमनिर्दिशन्। हरते दुष्कृतं तस्य शिष्यस्य वसतो गुरुः॥ Kūrma P. in VMS., p. 515 Ashṭāṅga-hṛidaya, Sūtrasthāna, chap. 2, allows only a six months' period of waiting for medical students. Longer periods of waiting like 5 or 32 years that we sometimes come across in Tantras (e. g Tantrarāja-tantra, II. 37-8) and Upanishads (e. g. Ch. Up. VIII. 7. 2. 3.) were intended for those who aspired to be initiated in secret and esoteric philosophical doctrines, and not for ordinary students.

54 EDUCATION IN ANCIENT INDIA [Ch. The duty to teach was imperative;¹ all students possessed of the necessary calibre and qualifications were to be taught, irrespective of the consideration as to whether they would be able to pay any honorarium or not. We have seen already that no regular fees were charged by ancient Indian teachers and institutions. The poorest of the poor could demand and get education from the tea- cher by merely agreeing to do household work in the tea- cher’s house. Further, the teacher was required to teach every thing he knew to his disciple; he could withhold nothing under the apprehension that his pupil may one day outshine him in the profession.² How generous and largehearted teachers usually were in this connection can be judged from the conduct and exclamation of Alāra Kalama, when the future Buddha had finished his edu- cation under him :— “Happy friend are we in that we look upon such a venerable one, such a fellow ascetic as you. The doctrine which I know, you too know, and the doctrine which you know, I too know. As I am, so you are, as you are so am I. Pray, sir, let us be joint wardens of this company”.³ 1 The Smritikaustubha narrates how a teacher was condemned to be a mango tree in his next existence for his failure to impart Vedic knowledge; cf. स चूतवृक्षो विप्रोऽभूद्विद्वान्वै वेदपारगः । विद्या न दत्ता विप्रेभ्यस्तेनैव तरुतां गतः । There is an obvious subtle humour in the retribution imposed upon the teacher who would not give what he possessed to others; as a mango tree he would have to give all fruits to others and retain none for himself. 2 Milinda-pañha, I. p. 142 3 Further Dialogues of the Buddha, Ariyapariyesana-sutta, p. 116. Compare also the spirited protest of Bhāradvāja when he apprehended that his royal pupil was suspecting that he was not teaching him all that he knew; P. T. O.

[III] THE TEACHER AND THE STUDENT 55 Duties of the Teacher: The relationship between the teacher and the pupil¹ was regarded as filial in character both by Hindu and Buddhist thinkers; the teacher therefore had to discharge several duties in addition to imparting intellectual education and helping spiritual progress. He was the spiritual father of the pupil and was held as morally responsible for the drawbacks of his pupils.² His extra-academic duties were varied and numerous. He was always to keep a guard over the conduct of his pupil. He must let him know what to cultivate and what to avoid; about what he should be earnest and what he may neglect. He must instruct him as to sleep and as to keeping himself in health, and as to what food he may take and what he may reject. He should advise him as to the people whose company he should keep and as to the villages (and localities) he may frequent.³ If he was poor, he was to help him in getting some financial help from people of influence and substance in the locality. He was to arrange for his food and clothing: the teachers of Sanskrit Pāṭhaśālās in eastern India used to do this till quite recently. If the student was ill, the teacher was to nurse and serve him as a father would do his son.⁴ (Continued from the last page) नाहमिदं वेद। यद्यवेदिषं कथं ते नावक्ष्यमिति। समूलो वैष परिशुष्यति योऽनृतमभिवदति ॥ Pr. Up., VI. 1 1 Cf. पुत्रमिवैनमभिकांक्षन् Ap. Dh., S., 1. 2. 8. M. V. 1. 32 2 अतीत्य बंधूनवलंघ्य शिष्यानाचार्यमागच्छति शिष्यदोषः ॥ Pañcharatra 1. 21 3 Milinda-pañha, Vol. I, p. 142 4 The testimony of I-tsing shows that this was also done in Buddhist monasteries; p. 120. The Buddha has left express injunctions on the point; Mahāvagga, I. 26. 1-6

56 EDUCATION IN ANCIENT INDIA [Ch. Income of the Teacher; Early Period: We have no data to enable us to get a precise idea of the normal income of the teacher in the early period. In ancient days in India as in the West, there was no Education Department prescribing a scale of salaries, which was more or less followed in private institutions also. Educational institutions them- selves came into existence only at about the 5th century A. D. We have already seen how the educational theory and practice prohibited the teacher from charging any fixed scale of fees from his students. The teacher in ancient India therefore had, as a general rule, no fixed income. We have seen already that usually he was also a priest. His income therefore consisted partly of offerings obtained by him on the occasions of rituals and sacrifices and partly of voluntary gifts given by his stu- dents either during or after their course. There was to be no stipulation for these presents; so they varied with the financial capacity of the guardians. At Taxila we learn that the 'world-renowned' teachers used to have 500 students reading under them, and that the rich ones among the latter used to offer a fee of a thousand coins.¹ This however does not enable us to get any accurate idea of the teacher's income. The number of students, 500, is conventional² and not real and we do not know whether the fee of 1000 coins offered was for one year or for the whole course, and whether it included the expenses of boarding and lodging also, which were normally offered by the Taxila teacher. We therefore can form no definite idea of the income of the teacher during the early period. 1 The coins were probably silver Kārshāpaṇas, each weighing about one third of the modern rupee. 2 Usually each teacher had only about 15 to 20 students read- ing under him; see Chp. VI.