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The 厂补峁僪颈迟腻蝉 are the collections of Mantras. It is the oldest part of the Veda. From the very beginning (when the 峁氠梗颈蝉 attained highest knowledge) Mantras were collected in the form of 厂补峁僪颈迟腻蝉. This 厂补峁僪颈迟腻 part is divided in to four parts called鈥搕he 峁欢惫别诲补 厂补峁僪颈迟腻, the 厂腻尘补惫别诲补 厂补峁僪颈迟腻, the Yajurveda 厂补峁僪颈迟腻 and the Atharvaveda 厂补峁僪颈迟腻.

The 峁欢惫别诲补 厂补峁僪颈迟腻 reveals to us two stages and types of education and the educational method. The first stage was the visualization of hymns and the second was the preservation of these hymns through the long austerities or Tapas. In 峁欢惫别诲补 X.109.4, there is a reference of seven 峁歴颈蝉 absorbed in Tapas^[1]. The Tapas as explained by 厂腻测补峁嘺 consisted of austerity, sacrifices and penance. Rita and Satya were regarded as being originated from of Tapas; even the whole creation is thought to be the result of Tapas of Brahma^[2]. The 峁氠梗颈蝉 were lived in a state of 厂补尘腻诲丑颈. Through the 厂补尘腻诲丑颈 they realized the highest knowledge. They dwelling in the forest attained Eternal Bliss and acquired highest knowledge by virtue of Tapas and 厂补尘腻诲丑颈^[3]. When through the Tapas, the highest knowledge was acquired then they spread this knowledge to his pupils. Every 峁氠梗颈, would impart his knowledge, which he had personally realized. The disciples received this knowledge according to their individual capacity. And in this way the boundary of education becomes broad day by day.

During the age the Tapas or 厂补尘腻诲丑颈 was the main method of acquiring knowledge but when 峁歴颈 spread the knowledge they also maintained some rules. From the 罢补颈迟迟颈谤墨测补 厂补峁僪颈迟腻 we find the reference that during the age every morning before the sun rise, the student started recitation of the Vedic hymns^[4]. Like croaking frogs^[5] the Vedic students recite the hymns. The special attention was paid to correct pronunciation and recitation of the Vedas. On this the 峁欢惫别诲补 points out that the Veda is useless learning to him who only recites its 峁歬 without comprehending its meaning^[6]. So in that age great value was attached to the very sound of letters and syllables. The passage of the 峁欢惫别诲补 I.164.24 gives reference that by conjunction of letters are produced seven Metres i.e., Sapta candamsi^[7]. These Metres were the roots of the recitation of any mantra. This passage again defines that Candas or Metres was made of Padas or division and Padas of letters or 础办峁�a谤补. And 厂腻测补峁嘺 mentions that 础办峁�a谤补s are the roots of any hymn. The slightest lapse in uttering a letter or 础办峁�a谤补 of the Vedic Mantra is the great disaster because slightest lapse changes the meaning of any hymn. So in the 厂补峁僪颈迟腻 period the meditation and comprehension of the Mantra was considered to be far more important than the mechanical recitation of the Mantras. It is a matter of fact that their main motto was to acquiring Absolute knowledge or 笔补谤补尘补产谤补丑尘补箩帽腻苍补^[8]. That is why the special attention was paid on correct pronunciation and recitation of the Vedas. They also think that the knowledge which was received from the mouth of the teacher was regarded as purely Vedic. Thus the teaching method was mainly oral.

The 峁欢惫别诲补 厂补峁僪颈迟腻 also reveals that Learned Assemblies (叠谤腻丑尘补峁嘺 厂补峁僩丑补, as 厂腻测补峁嘺 calls them) were also developed during the age. The 峁歡vedic hymn X.71.3 indicates that in the time of sacrifice, several learned scholars come together for the purpose of developing the truth, which they had realize in their heart and mind through the Tapas. They disclose and discuss the hymns, which they had themselves individually attained as the result of their long austerities. Several students join this gathering of the learned and acquired knowledge according to their individual capacities. 叠谤腻丑尘补峁嘺 厂补峁僩丑补 or Learned Assemblies created the highest type of learning during the age^[9].

During the age subjects of study were also developed. In 峁欢惫别诲补^[10] we find reference that the teacher do not teach pupils who have no knowledge in Grammar, lack of intelligence and not a regular pupil living with his preceptor. 驰腻蝉办补 in Nirukta also mentions that for the understanding of the Vedic text the Grammar had already evolved and included in the curriculum. Like that the six 痴别诲腻峁単补蝉 and 骋腻迟丑腻, 狈腻谤腻艣补尘蝉墨, 滨迟颈丑腻蝉补 and 笔耻谤腻峁嘺 were also developed in 厂补峁僪颈迟腻 period^[11].

In those days education was not regarded as hereditary institution but an occupational one. There was one such passage of the 峁欢惫别诲补 which gives graphic pictures of the realities of life that-in a family the father was a Physician (Vaidya), the son a Vedic Poet and the mother an ordinary grain grinder^[12]. A number of 碍峁�a迟谤颈测补 king^[13] such as 础尘产补谤墨峁�a, Trasadasyu, 厂颈苍诲丑耻诲惫墨辫补, 惭腻苍诲丑腻迟腻, 艢颈产颈 also attained to the status of 峁歴颈 only through their Tapas. In the 峁歡vedic age the word 艢奴诲谤补 is used not in the sense of caste but in the sense of one who is mentally so decrepit as to learn nothing in spite of the best efforts of Preceptor. Women too were entitled to receive education in the 峁歡vedic age. The Women ascetics were admitted to full religious rites and complete educational facilities. We find that the 峁欢惫别诲补 and the Yajurveda suggest that a young learned maiden should be married to one who is learned like her^[14].

The Secular and non religious education were also popular during the age. The 峁歡vedic hymn IX.112, gives a clear idea that there was a provision for the masses of secular science and technical education^[15]. The people should receive knowledge in Agriculture, Animal husbandry, Handicrafts and many other technical training for attaining high norm of progress in society. Thus we safely conclude that the 峁歡vedic education system not only provide the religious education but also provide the Secular, Social and practical form of education.

The other 厂补峁僪颈迟腻蝉 also reveal the same type of educational process. There was no change according to age. But when we examine together both the systems of education then we find that the 峁欢惫别诲补 厂补峁僪颈迟腻 does not give any clear reference of Upanayana ceremony. But the word 鈥�叠谤补丑补尘补肠腻谤颈鈥� is mentioned in the 峁欢惫别诲补 in the sense of the life of religious student.^[16]. The Atharvaveda 厂补峁僪颈迟腻 very beautifully explained the Upanayana ceremony^[17]. The Atharvaveda 厂补峁僪颈迟腻 mentioned that Vedic students were called 鈥�叠谤补丑尘补肠腻谤颈鈥� and the teacher 鈥�膧肠腻谤测补鈥�. The initiation of the student was regarded as spiritual birth. His first births he owes to his Parents who give him only body. But it is the spiritual birth which unfolds his mind and soul. Through this ceremony he became Dvija or twice born 叠谤腻丑尘补峁嘺. This initiation ceremony was performed in very simple way. After the initiation ceremony, the student is a new and changed person both externally and internally. The student lives in his preceptor鈥檚 house with very definite rules and regulations. He always wears the girdle (惭别办丑补濒腻) of 碍耻艣补 grass, the skin of an antelope, used to keep matted hair and also used to carry sacred fuel to offer Agni both in the morning and in the evening. He also follows some inner discipline like he always controls his senses and emotion; he practises asceticism or Tapas and always leads a dedicated life. Besides this, the other 厂补峁僪颈迟腻蝉 also mention that generally there was no provision for observing holidays. But teaching and learning was suspended on occasion of festivals and in cloudy and storm weather^[18].

To sum up, we observe that in the 厂补峁僪颈迟腻 period the ideal of education was very high. Everyone was entitled to receive education. Women too occupied a special status in society. The concept of a born caste had not yet evolved in this period. Ample opportunities were provided to the pupil for the development of their personality. Their main aim of education was to realize the Absolute knowledge. So, they devoted their entire life to realize the 笔补谤补尘补产谤补丑尘补箩帽腻苍. The perfect meditation and the comprehension of the mantra are great value during the age. They do not like the Mechanical learning. Religious education plays a dominating rule. But to build up the proper economic life in society, secular education and technical education were also very popular. But during the age literary and scientific progress could not reach the stage of perfect solidarity and maturity. But this does not mean that the 厂补峁僪颈迟腻 period education could not really reach the destination. Through this education system our later periodic education systems were developed. The scheme of the 厂补峁僪颈迟腻 periodic education was the foundation of the ancient Indian education system.

Footnotes and references:

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[1]:

顿别惫腻 etasy膩mavandanta p奴rve sapta峁涐梗ayastapase ye ni峁�edu岣�|峁欢惫别诲补 X.109.4.

[2]:

峁歵am ca 蝉补迟测补峁� c膩bh墨ddh膩ttapaso鈥檇yaj膩yata||Ibid X.190.1.

[3]:

Sa idvane namasyubhirvacasyate 肠腻谤耻 jane峁�u prabruv膩峁嘺 indriyam | Ibid.I.55.4.

[4]:

罢补颈迟迟补谤墨测补 厂补峁僪颈迟腻 VI.4.3.1.

[5]:

厂补峁僾补迟蝉补谤补峁� 艣a艣ay膩n膩 br膩hma峁嘺 vratac膩ri峁嘺岣� | 惫腻肠补峁� parjanyajinvit膩峁� pra ma峁囜笉奴k膩 av膩di峁�u岣� || 峁欢惫别诲补 VII.103.1.

[6]:

峁沜o ak峁�are parame vyomanyasmindev膩 adhi vi艣ve ni峁�edu岣� | yastanna veda kim峁沜膩 kari峁�yati....................||Ibid.I.164.39.

[7]:

骋腻测补迟谤别峁嘺 prati mim墨te arkamarke峁嘺 蝉腻尘补 迟谤补颈峁ａ弓耻产丑别苍补 惫腻办补峁� | v膩kena 惫腻办补峁� 诲惫颈辫补诲腻 catu峁�pad膩k峁�are峁嘺 mimate sapta 惫腻峁嚹�岣� || Ibid.I.164.24.

[8]:

叠峁沨补蝉辫补迟别 辫谤补迟丑补尘补峁� 惫腻肠辞 补驳谤补峁� yatprairata n膩mdheya峁� dadh膩n膩岣� | yade峁Ｄ佱箖 艣谤别峁ａ弓补峁� yadaripram膩s墨tpre峁嚹� tade峁Ｄ乵 苍颈丑颈迟补峁� guh膩vi岣� || 峁欢惫别诲补 X.71.1.

[9]:

Yaj帽ena b膩ca岣� padav墨yam膩yant膩manvavindann峁涐梗i峁�u 辫谤补惫颈峁ａ弓腻峁� | T膩m膩bh峁泃ya vyadadhu岣� purutr膩 t膩峁� sapta rebha abhi sa峁� navante || Ibid X.71.3.

[10]:

Uta 迟惫补峁� sakhye sthirap墨tam膩hurnaina峁� hinvantyapi v膩jine峁�u| adhenv膩 carati m膩yayai峁�a 惫腻肠补峁� 艣u艣ruv膩 afal膩mpu峁�p膩m|| Ibid.X.71.5.

[11]:

滨迟颈丑腻蝉补sya ca vai sa pur膩峁嘺sya ca g膩th膩n膩峁� ca n膩r膩艣a峁僺墨n膩峁� ca 辫谤颈测补峁� 诲丑腻尘 bhavati ya 别惫补峁� veda|Atharvaveda XV.6.12; raibhy膩s墨danudey墨 n膩r膩sa峁僺墨 nyocan墨| sury膩y膩 bhadramidv膩so g膩thayaiti pari峁�k峁泃am|| 峁欢惫别诲补 X.85.6.

[12]:

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 tasthimendr膩yendo pari strava||Ibid.IX.112.3.

[13]:

Ibid.I.100.17; IV.42;X.9;X.134;X.179.

[14]:

膧 dhenavo dhunayantama艣i艣v墨岣� sabardurg膩岣� 艣a艣aya apradugdh膩岣� ||navy膩navy膩 yuvatayo bhavant墨rmahaddev膩n膩masuratvamekam || Ibid.III.55.16; YV.VIII.I.

[15]:

n膩n膩na峁� v膩 u no dhiyo vrat膩ni jan膩n膩m..................... 艣epo roma峁噕antau bhedau v膩rinma峁囜笉奴ka ichat墨ndr膩yendo pari strava| 峁欢惫别诲补 IX.112.

[16]:

叠谤补丑尘补肠腻谤颈 carita veve峁Ｄ乨vi峁�a岣� sa dev膩na峁� bhavatyekama峁卆gam | tena 箩腻测腻尘补苍惫补惫颈苍诲补诲 产峁沨补蝉辫补迟颈岣� somen 苍墨迟补峁� 箩耻丑耻峁� na 诲别惫腻岣� || Ibid.X.109.5; Ibid.III.8, 4-5.

[17]:

叠谤补丑尘补肠腻谤墨峁ａ箛补峁兣沜补谤补迟颈 谤辞诲补蝉墨 ubhe tasmin 诲别惫腻岣� sa峁僡naso bhvanti鈥︹�︹��..sa sn膩to 产补产丑谤耻岣� 辫颈峁単补濒补岣� 辫峁泃颈惫测腻峁� bahu rocate ||Atharvaveda XI.V.

[18]:

Atharvaveda VII.66.