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Knowledge of Social accountability is another most important aim of education in ancient India. Both the systems of education give stress that pupil must know his social duties and responsibilities. They suggest that after the completion of education, a student should not lead a self-Centreed life. His education and wealth is not for his own self. That is why, as a responsible member of the society he constantly and efficiently do all his social services.

During the age ascetic life was also not against the social services. The learned persons are honoured everywhere. Each and every person respects them. They have the ability to inspire each and every persons of society. Society gives special privilege to them^[1]. So, it is the duty of learned person that they should contribute to the progress of the society. It is the principle of both the Vedic and Buddhist education systems. When 峁歴颈蝉 attained highest knowledge, they tried to spread the education to the other members for the development of society. From the very early period of Vedas people were aware about their social duties and responsibilities. They did not confine their knowledge and wisdom to themselves but were anxious to impart it to their fellows in society. The 颁腻苍诲辞驳测补 鲍辫补苍颈峁�a诲^[2] mentions that those who perform the social duties and responsibilities in meditated way lead their life happily and after the life they gain Brahmaloka. But by the progress of society, when caste system originated, then different duties are allotted to for different castes. Everyone must do their allotted services.

The aim of the three types of debt and the five 惭补丑腻惫谤补迟补蝉 which were conceived during those days was to make aware the individual for his social duties and responsibilities. The Taittiriya 厂补峁僪颈迟腻 and the 艢补迟补辫补迟丑补^[3] 叠谤腻丑尘补峁嘺 give reference about these three debts.

They stated that a man owes three debts which he must repay in three prescribed ways, viz.

(I) 峁氠梗颈峁涐箛补鈥�debt due to saints by the acquisition of and imparting knowledge.

(II) 顿别惫补峁涐箛补鈥�debt due to God by performing religious sacrifices.

(III) 笔颈迟峁涐箾峁嘺鈥�debt due to parents by becoming a householder and maintaining the continuity of the family institution and tradition by getting children.

At the time of the Upanayana ceremony we also get the hints of these three types of debt. The five 惭补丑腻惫谤补迟补蝉 also insisted upon to remain aware about the social services. 顿别惫补测补箩帽补, 笔颈迟峁泍补箩帽补, 叠谤补丑尘补测补箩帽补, 惭补苍耻峁�y补测补箩帽补 and 叠丑耻迟补测补箩帽补 as included within the purview of 笔补帽肠补 惭补丑补测补箩帽补蝉 were to be performed by every human being^[4]. But when the ancient social system became very complicated; it was difficult to perform equally by every individual of course, it was desirable to perform one鈥檚 own duty. In the 艢谤颈尘补诲产丑补驳补惫补诲驳颈迟腻^[5] 厂谤颈办峁涐梗苍补 advised Arjuna鈥搕hat even death is better while performing one鈥檚 own duty, the imitation of other鈥檚 duty leads to disaster. So from this it may be deduced that during those days people remained conscious about the society and used to perform the social services. As a son, a husband, a father, he scrupulously and thoroughly performs his duties. His wealth is not for his family but for charitable works.

That is why in the time of Convocation ceremony the preceptor gives instructions that鈥�

鈥淥 dear Son, always speak the truth. Discharge the duties laid down by the 艢腻蝉迟谤补蝉. Always remain busy in self-study, make offerings to the Guru according to his wishes, there after enters in to the life of the house holder. Try to preserve the sanctity of lineage. Never desert the path of truth; never desert the path of religion. Never turn your face from noble deeds. Do not show contempt for your own thing, always remain inclined towards religious ceremonies鈥�.

鈥淭reat your parents, preceptor and guests like gods. Do what is good and avoid evil deeds. You should imitate only the good things in your elders and not others. You should reverentially offer a seat, shelter and alms to any 叠谤腻丑尘补峁嘺 who may be superior to you as well as to other respectable and revered person who may come to your house. Charity should be given in all humility, that is, you should say to yourself. 鈥楢ll wealth is God鈥檚. I have committed a wrong in regarding it as mine being led away by avarice鈥�. You should give alms saying to yourself 鈥榳hatever I am giving is not much鈥�. You should do charity feelings all the time afraid lest it should be refused. You should do charity thoughtfully not promiscuously鈥�.

鈥淲hile doing all this, if you are ever in doubt in regard to your duty and moral conduct, you should follow the example and conduct and behaviour of those Brahmanas who are living there and are soft-natured, lofty-minded, highprincipled, strict adherents to religion and efficient in counseling. Apart from this, if you are ever in suspense as to how you should bear yourself towards an inculpated person, you should follow the department of the thoughtful, upright, virtuous and pious 叠谤腻丑尘补峁嘺s鈥�.

This is the instruction of Vedas and 鲍辫补苍颈峁�a诲s^[6]. Pupil used to practise all these instructions in reality. So from this we find that during the age people believe that for a healthy and prosperous society people must know their social duties and responsibilities. And the ancient people realized that mutual give and take was essential to preserve the integrity of social ties.

Footnotes and references:

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[1]:

Bhutikarm膩峁噄 k奴rv膩峁嘺峁� ta峁� 箩补苍腻岣� kurvate 辫谤颈测补峁� || 惭补丑腻产丑腻谤补迟补 Anu.104.10.

[2]:

Sarvabh奴t膩nyanyatra tirthebhy补岣� sa khalveva峁� vartayan y膩vad膩yu峁�a峁� brahmalokamabhisamapdyate ||Ch膩ndogya 鲍辫补苍颈峁�a诲 VIII.15.1.

[3]:

J膩yam膩no vai 产谤腻丑尘补峁噑t峁沚hi峁涐箛ai峁涐箛av膩帽j膩yate| yaj帽ena devebhyo brahmacarye峁嘺 峁泂ibhy补岣� prajay膩 pit峁沚hy补岣� || 罢补颈迟迟补谤墨测补 厂补峁僪颈迟腻 III.10.5;艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 I.5.5.

[4]:

笔补帽肠补iva 尘补丑腻测补箩帽腻 | tatreva mah膩satr膩峁噄 bh奴tyaj帽a 尘补苍耻峁�y补测补箩帽补岣� pit峁泍aj帽a devayaj帽a brahmayaj帽a iti ||艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.5.6.1;罢补颈迟迟颈谤墨测补 膧谤补峁噛补办补 II.10;惭补苍耻蝉尘峁泃颈 IV.21.

[5]:

艢谤别测腻苍, 蝉惫补诲丑补谤尘补岣�, bigu峁嚥贯弗, paradharm膩t, svanu峁ａ弓it膩t| svadharme, 苍颈诲丑补苍补峁�, 艣rey补岣�, 辫补谤补诲丑补谤尘补岣�, bhay膩v补岣� || 艢r墨matbhagvadg墨t膩, III.35.

[6]:

Vedaman奴cay膩c膩ryo'ntev膩sinamanu艣膩sti | 蝉补迟测补峁� vada | 顿丑补谤尘补峁� cara 触蝉惫腻诲丑测腻测补苍尘腻 辫谤补尘补诲补岣� |膩c膩ry膩ya 辫谤颈测补峁� dhanam膩h峁泃ya praj膩tantu峁� m膩 vyavcecets墨岣� |saty膩nna pramaditavyam | dharm膩nana pramaditavyam |ku艣al膩nna pramaditavyam |bhutaiya na pramaditavyam | sv膩dh膩yaya pravacan膩bhy膩峁� na pramaditavyam |devapit峁沰膩ry膩rbhy膩峁� na pramaditavyam |mat峁沝evo bhavo |pt峁沝evo bhavo |腻肠腻谤测补 devo bhavo |athitidevo bhavo |y膩nyanavady膩ni karm膩峁噄 t膩ni sevitavy膩ni |no itar膩峁噄 | yanyasm膩ka峁� sucarit膩ni | t膩ni tvayop膩sy膩ni no itor膩峁噄 |ye ke c膩smac峁沞y膩峁僺o 产谤腻丑尘补峁� 补岣� te峁Ｄ佱箖 tvay膩o鈥檚anena pra艣vasitavyam |艣radday膩 deyam |a艣rddyahdeyam |艣谤颈测腻 deyam |hriy膩 deyam | bhiya deyam |sa峁僾id膩 deyam |atha yadi te karmavicikits膩 va v峁泃tavicikits膩 v膩 sy膩t ||ye tatra 产谤腻丑尘补峁� 补岣� sa峁僡mr艣in补岣� |测耻办迟腻 膩测耻办迟腻岣� | al奴k峁Ｄ� dharm膩kam膩岣� syu岣� | yth膩 te te峁�u varteran | tatha te峁�u varteth膩岣� |athabhy膩khyate峁�u ye tatra brh膩ma峁� 补岣� sammr艣in补岣� |yukta 膩yukt补岣� | al奴k峁Ｄ� dharmak膩m膩岣� syu岣� |yatha te te峁�u varteran |迟补迟丑腻 te峁�u varteth膩岣� |e峁�a 膩de艣补岣� || e峁�a upade艣岣� | e峁Ｄ� vedopani峁�at| etadanu艣膩snam | evamup膩sitavyam |evamu caitadup膩syam | 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 I.11