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Like the other aim of education, personality development is another most important aim of education in ancient period. Because depressed personality is not able to receive the actual truths of life. Both the Vedic and Buddhist system of education encouraged that the student鈥檚 personality must be developed to receive proper education in his life.That is why they know that fostering of self respect, self reliance and self restraint developed the student鈥檚 personality. These Self respect, self reliance and self restraint are the mother of all education. The early Vedic and Buddhist system of education fostered these basic principles. During the age there was a free choice of education. All the castes were entitled to receive proper education. The second hymn of twenty-sixth chapter of the Yajurveda bears ample testimony to this^[1].

All the available historical records pertaining to the fact that in early Vedic and Buddhist period every individual who had the mental capacity and mature in his behaviour and personality was entitled to receive proper education. In that age education was not regarded as a hereditary institution but as an occupational one. In the 峁欢惫别诲补^[2], we find a family in which father was a Vaidya, the son a Poet and mother an ordinary grain grinder. Later when the caste system became rigid then everybody follows the hereditary profession. In that age birth not occupation came to be regarded as the basis of the caste system. The rights of the 叠谤腻丑尘补峁嘺蝉 and 碍峁�a迟谤颈测补蝉 increased tremendously. 痴补颈艣测补蝉 and 艢奴诲谤补蝉 rights go downwards. But the system of education was not totally bound to be affected by the above mentioned changed condition. Ample references are there that if any one likes to study the subjects of the other castes then there was no objection at all. Anyone can get free education from any teacher. For this the student鈥檚 self respect is developed and he believed that he was not a member of deprived class. It was a matter of fact that Vaidik 峁氠梗is were aware of this mental tendency of people.

That is why, in the time of 叠谤补丑尘补肠腻谤墨 period, the teacher treats every student equally. There was no discrimination; the teacher tries to develop this tendency equally to his pupils. So the teacher imposed some restrictions or rules and regulations to his pupil. And the student must follow this restriction without any hesitation. With this restriction the student鈥檚 self confidence is developed and he became a perfect member of the community. In the ancient period, when students stay in the teacher house, then the teacher created such an atmosphere that the student鈥檚 personality is automatically developed. There was no rule that the 叠谤腻丑尘补峁嘺 and 碍峁�a迟谤颈测补 student do not follow the teacher鈥檚 rules and regulations. All students鈥� equally follow the teachers rules and regulations. The Vaidik 峁氠梗is think that a person does not become a 叠谤腻丑尘补峁嘺 by birth; he becomes a 叠谤腻丑尘补峁嘺 by virtue and his work. The ancient 峁歴颈蝉 knew of this truth. That is why, in the Aitareya 叠谤腻丑尘补峁嘺^[3] we find that Kavasha, a son of Illusha, a low caste woman was admitted as a 峁歴颈 for his purity, learning and wisdom. We also find that 闯腻产腻濒补 was the founder of one school of Yajurveda. Like that in the 惭补丑腻产丑腻谤补迟补^[4], 尝辞尘补丑补谤峁�a苍 [尝辞尘补丑补谤峁�a峁嘺?], Sauti and Sanjoy belonging to charioteer class were very proficient in learning.

The teacher also insisted the student on the simplicity of life and habits. This self disciplined life makes him perfect individual. After the preceptor house the student became a perfect house holder and a perfect member of the community.

Footnotes and references:

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[1]:

Yathem膩峁� b膩cam 办补濒测腻峁嚹� m膩bad膩ni janebhya岣� 鈥︹�︹�︹�︹��bh奴y膩samya峁� me 办腻尘补岣�. sam峁沝hyatamupa mado namatu ||Yajurveda 26.2.

[2]:

碍腻谤耻谤补丑补峁� tato 产丑颈峁�a驳耻辫补濒补辫谤补办峁�i峁嚹� 苍补苍腻 | n膩n膩dhiyo vasuyavo鈥檔u g膩iva tasthimendrayendo pari straba || 峁欢惫别诲补 9.112.3.

[3]:

Aitareya 叠谤腻丑尘补峁嘺 II.3.19.

[4]:

Lomhar峁�a峁嘺putra ugra艣rav膩岣� sautih paur膩峁噄ko鈥︹�︹�︹�︹�︹��.产丑耻迟惫腻 kad膩cit sutanandana岣�||惭补丑腻产丑腻谤补迟补 膧诲颈.1.1-2.