Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates 鈥�8th century Vikramashila Mahavihara鈥� of the study on the (formal) education system in Ancient India with reference to Vedic and Buddhist period, investiging educational institutions and universities which existed during this time. Professional educational methods were found in ancient Sanskrit literature (Brahamanas, Dharma-Shastras, Puranas, Jatakas, etc.), including rules, ceremonies and duties of pupils in ancient India.
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The 8th century 痴颈办谤补尘补艣颈濒腻 惭补丑腻惫颈丑腻谤补
The 痴颈办谤补尘补艣颈濒腻 惭补丑腻惫颈丑腻谤补 was founded by King 顿丑补谤尘补辫腻濒补 in the eighth century A.D. It was the late contemporary of 狈腻濒补苍诲腻 痴颈丑腻谤补. The name of 痴颈办谤补尘补艣颈濒腻 had faced many debates. Different authorities have different opinion about its name. According to life of Atisa translated by 艢补谤补迟 Candra Das, the Monastery was named 痴颈办谤补尘补艣颈濒腻 because of the high moral character of the Monks. The Tibetan sources mention that the 痴颈丑腻谤补 was named after a 驰补办峁 called Vikrama suppressed here. But R.C.Mazumdar mentions that it was another name of 顿丑补谤尘辫腻濒补 who founded 痴颈办谤补尘补艣颈濒腻. It was known as the Royal University of 痴颈办谤补尘补艣颈濒腻 in that period[1].
The place of 痴颈办谤补尘补艣颈濒腻 had been variously identified by different scholars. According to one authority it was started on a hillock on the banks of the Ganga in northern Magadha (叠颈丑腻谤补). Another authority mentioned that it was situated about three miles from Baragaon, the village named Silao, near ancient 狈腻濒补苍诲腻 and sixth miles to the north of Rajgir. But this identification of the site was uncertain. Dr. S.C. Vidy膩bhu峁n and S.C.Das identified the 痴颈办谤补尘补艣颈濒腻 was located in Sultanganj in 叠丑腻驳补濒辫耻谤 district. This identification of the site was best identification. Many of the authorities support this identification[2].
King 顿丑补谤尘补辫腻濒补[3] constructed 痴颈办谤补尘补艣颈濒腻 痴颈丑腻谤补 in a very good design. Like 狈腻濒补苍诲腻 the buildings of 痴颈办谤补尘补艣颈濒腻 痴颈丑腻谤补 was also constructed in a very well planned way. The whole 痴颈丑腻谤补 was enclosed on all sides by strong wall. There were one hundred and eight temples, six college buildings, a central hall called the House of science and free broad Hostels. There was also a large quadrangle which could accommodate an assembly of eight thousand persons. Like 狈腻濒补苍诲腻, these colleges鈥� buildings were so beautiful that all the outer wall of Monastery was adorned with the beautiful paintings. In its front wall was adorned with beautiful paintings of 狈腻驳腻谤箩耻苍补, once the head of the 狈腻濒补苍诲腻 Monastery. The other walls of the Monastery were also adorned with the paintings of the famous teacher鈥檚 images, who earned fame for learning and character[4].
The administration of the University of 痴颈办谤补尘补艣颈濒腻 belonged to a very high order. The administrative work of 痴颈办谤补尘补艣颈濒腻 was under the control of Board of eminent scholars. The administrative board decided the rules and regulations of the Monastery. The different departments were under the control of this administrative board. The different eminent scholars were the members of this administrative board. These members of the board were assigned to different administrative duties like鈥搕he ordination of the novices, supply and supervision of servants, distribution of food and fuel, assignment of monastic work and many more. But it is very interesting to mention here that 尝腻尘腻 罢腻谤腻苍腻迟丑 mentioned that, this board of 痴颈办谤补尘补艣颈濒腻 University also administered the affairs of the 狈腻濒补苍诲腻 University. Many distinguished authorities did not accept this statement[5]. But R.K.Mookerji[6] in his book Ancient Indian Education mentions that, it was probably the time, when King 顿丑补谤尘补辫腻濒补 being the head of both the Universities. So, the administrative boards of both the Universities were same. They were the sisters Universities. The administrative work of both Universities was controlled by one board. Like the administrative board, the academic administration of the 痴颈办谤补尘补艣颈濒腻 University, was vested in a council of six 顿飞腻谤补-笔补峁囜笉颈迟补蝉. These six 顿飞腻谤补-笔补峁囜笉颈迟补蝉 (Gate Keeper) were the guards of six gates of 痴颈办谤补尘补艣颈濒腻 University[7].
During the reign of Canaka (955-983 A.D), the following eminent scholars, acting as 顿惫腻谤补-笔补峁囜笉颈迟补蝉 viz.:
-) 搁补苍腻办补谤补艣腻苍迟颈 was placed at the East Gate.
-) 痴腻驳墨艣惫补谤补办墨谤迟颈 of Benaras at the West Gate.
-) Naropa at the North Gate.
-) 笔谤补箩苍腻办补谤补尘补迟颈 at the South Gate.
-) Ratnavajra of 碍补艣尘墨谤补 at the Central Gate.
-) 闯苍腻苍补艣谤墨尘颈迟补 of 骋补耻岣峚 at the Second central Gate.
They were all the erudite scholars of 痴颈办谤补尘补艣颈濒腻 University. These six 顿飞腻谤补-笔补峁囜笉颈迟补蝉 examine the candidates. So, it is not easy for the learner to enter in to the University, without the permission of the 顿飞腻谤补-笔补峁囜笉颈迟补蝉. Like 狈腻濒补苍诲腻, the students were also had to give a Pre-admission test, before they admitted to the University. The capable students satisfying the 顿飞腻谤补-笔补峁囜笉颈迟补蝉, had to clear the test and take admission in 痴颈办谤补尘补艣颈濒腻 University.
For a long period 痴颈办谤补尘补艣颈濒腻 was regarded as the queen of educational institution. But we are very unfortunate that we do not know much about the 痴颈办谤补尘补艣颈濒腻 University. 痴颈办谤补尘补艣颈濒腻 was not as fortunate as 狈腻濒补苍诲腻. But from the Tibetan scholars or from foreign pilgrims we learn something of the history of this 痴颈办谤补尘补艣颈濒腻 University. Tibetan scholars would take 痴颈办谤补尘补艣颈濒腻 as a model monastery. They used to come 痴颈办谤补尘补艣颈濒腻 to learn at the feet of Indian 笔补峁囜笉颈迟蝉. Almost for four centuries, the Tibetan scholars used to come 痴颈办谤补尘补艣颈濒腻 for the sake of education. The 罢腻苍迟谤颈办 Buddhism was the main specialized subject of 痴颈办谤补尘补艣颈濒腻 University. The other subjects like Grammar, Logic, Metaphysics and Ritualistic literature were some of the subjects also popular at the 痴颈办谤补尘补艣颈濒腻 University. But nothing is definitely known of the curricula at 痴颈办谤补尘补艣颈濒腻. It may be assumed that the curricula, rules and regulations closely resembled those to 狈腻濒补苍诲腻. But according to Tibetan scholars we further learn that in the 痴颈办谤补尘补艣颈濒腻 University, the teachers and students engaged themselves with the task of copying manuscripts and translating books. The copying and translating works were done by the teachers. 顿墨辫补峁僰补谤补 艢谤墨箩帽腻苍补 himself translated many books in native language of Tibet with the help of learned monk named 痴墨谤测补蝉颈峁僪补. Tibetan used to propogate Indian culture in their own country. 顿墨辫补峁僰补谤补 艢谤墨箩帽腻苍补 was a versatile scholar of 痴颈办谤补尘补艣颈濒腻 University composing several works on Tibetan Buddhism and translating Sanskrit works in Tibetan. Many other scholars like 膧肠腻谤测补 Buddha, Jn膩nap膩da, 膧肠腻谤测补 Vairocana Raksita, 膧肠腻谤测补 Jet膩r墨, 膧肠腻谤测补 搁补迟苍腻办补谤补-艢腻苍迟颈, 膧肠腻谤测补 闯帽腻苍补-蝉谤墨-mitra, 膧肠腻谤测补 Ratnavajra, and 膧肠腻谤测补 V膩g墨艣vara K墨rti also worked in Tibet and propagated education in that Himalayan country[8].
But at the end of thirteen century, Bukhtyar Khilji at the time of Muhammad Ghori destroyed the Monastery. But after this destruction, 痴颈办谤补尘补艣颈濒腻 continued to live a long life in the history of Tibet. Some scholars like the Monk Sri Bhadra (the head of the 痴颈办谤补尘补艣颈濒腻 University) and a few others, who escaped the general slaughter started their life and propagated education.
Footnotes and references:
[2]:
[3]:
Mazumdar, R.C.Ancient India, Motilal Banarasi Dass Publishers, Delhi 2007, P.268.
[4]:
[5]:
Bose, Phanindranath. Indian Teachers of Buddhist Universities, Theosophical Pub. House, Madras, 1923, P.35.
[6]:
Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011, P. 587.
[7]:
Dutta, Sukumar, Buddhist Monks and Monasteries of India: their history and their contribution to Indian culture, Motilal Banarasi Dass Publishers, Delhi, 2015, P.361.
[8]:
Altekar, A.S. Education in Ancient India, Vishal Kaushik Printer, Delhi, 2009, P.128.; Mookerji, R.K. Ancient Indian Education (Brahmanical and Buddhist), Motilal Banarasi Dass Publishers, Delhi 2011,P.589-595.