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In the Brahmanic period the subjects of study were large in number than those of the earlier Vedic age. The different new subjects and the new rules were added to the curriculum. But the earlier subjects were still popular in this age. From the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 we find the detailed syllabus of various subjects. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 mentions that the Vedas including 叠谤腻丑尘补峁嘺, 膧谤补峁噛补办补, 鲍辫补苍颈峁�a诲蝉 remained the main subjects of study. For the continuity of Vedic studies, the students daily recite 峁歬, Yajus, and 厂腻尘补. This Vedic study was called the 厂惫腻诲丑测腻测补. With the concentration of mind, every day the students had to study the Vedas^[1]. It was also called 叠谤补丑尘补测补箩帽补^[2].

Apart from the Vedas, the many other subjects were also included in the curriculum. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺^[3] mentions that 础苍耻艣腻蝉补苍补, 痴颈诲测腻, V膩kov膩kya [V膩kov膩kyam], 滨迟颈丑腻蝉补-笔耻谤腻峁嘺, 狈腻谤腻艣补峁僺墨, 骋腻迟丑腻蝉, 膧办丑测腻苍补, 础苍惫腻办丑测腻苍补, Anuvy膩khy膩na, and 痴测腻办丑测腻苍补 were the important subjects of study during the age.

厂腻测补峁嘺^[4] commenting on this passage mentions that 础苍耻艣腻蝉补苍补s were the six 痴别诲腻峁単补蝉 viz-艢iks膩, 痴测腻办补谤补苍补, Nirukta, Channda, 闯测辞迟颈峁�a and Kalpa or the rules of the Grammar and etymology.

痴颈诲测腻 was the philosophical systems of 狈测腻测补, 惭墨尘腻峁僺腻 and so on. While the other authorities mentioned that it was the special science or the Science of Snakes (Sarpa 痴颈诲测腻).

V膩kov膩kya [V膩kov膩kyam] was the theological discourses or the art of disputation. 厂腻测补峁嘺 mentions that it was identical with Brahmodya, where the theologians started discussion about the spiritual matters.

滨迟颈丑腻蝉补-笔耻谤腻峁嘺s were the cosmological myths and the stories of old times. The Atharvaveda^[5] first properly mentions these two terms. Later on 叠谤腻丑尘补峁嘺 and 鲍辫补苍颈峁�a诲 explain the meaning of these two terms. They mentioned that 滨迟颈丑腻蝉补 and 笔耻谤腻峁嘺 were the fifth Veda^[6]. But 厂腻测补峁嘺^[7] clearly explained that the 笔耻谤腻峁嘺 means the stories of old heroes and heroines like 笔耻谤奴谤补惫补蝉 and 鲍谤惫补艣墨, whereas the 滨迟颈丑腻蝉补 means the stories of universe like 鈥業n the beginning this universe was nothing but water鈥�.

狈腻谤腻艣补峁僺墨 and 骋腻迟丑腻蝉 were the ballads or a kind of memorial hero songs. 厂腻测补峁嘺^[8] in the first place takes the two as one meaning i.e., the stanzas telling about men. But later on he refers that 骋腻迟丑腻蝉 were such verses about the great Snake driven from the lake and the 狈腻谤腻艣补峁僺墨s were such verses that telling about men such as Janamejaya and his horses.

膧办丑测腻苍补, and 础苍惫腻办丑测腻苍补 were the short narrative and supplementary narrative. 础苍耻惫测腻办丑测腻苍补蝉 were the explanations of mantras and the 痴测腻办丑测腻苍补s were the commentaries.

These were some important subjects of study during the age. Each and every student tried to specialise in these varied subjects. But these subjects were gradually swelled and became bulky with the inclusion of new subjects. This fact is proved by the dialogue between 狈腻谤补诲补 and Sanat 碍耻尘腻谤补 in the C膩ndogya 鲍辫补苍颈峁�a诲. In the C膩ndogya 鲍辫补苍颈峁�a诲^[9] 狈腻谤补诲补 insisted Sanat 碍耻尘腻谤补 on instructing him, then we find that he mentioned that he had already studied the 峁欢惫别诲补, Yajurveda, 厂腻尘补veda, the Atharvaveda, the Epic and mythological poem as fifth Veda, Grammar (痴测腻办补谤补苍补), Necrology (Pitrya), Arithmetic(搁腻蝉颈),Diviation(Nidhi),Chronology (K膩l nirupan 痴颈诲测腻), Theology (V膩kov膩kya [V膩kov膩kyam]), the doctrine of prayer (Deva 痴颈诲测腻), Necromancy (Bh奴ta 痴颈诲测腻), the art of War (碍峁�a迟谤补惫颈诲测腻 or Dhanur Veda), Astronomy (Nak峁�atra 痴颈诲测腻), Snake charming (Sarpa 痴颈诲测腻) and the Fine Arts (Deva-Jana-痴颈诲测腻). These subjects were very popular subjects of those days. Students studied all these subjects. But in spite of varied subjects Sanat 碍耻尘腻谤补 mentioned that he was only Mantravit^[10]. So Sanat 碍耻尘腻谤补 should instruct him about the highest knowledge or 笔补谤腻 痴颈诲测腻. The supremacy of the 笔补谤腻 痴颈诲测腻 was declared during the age.

In the Brahmanic age 笔补谤腻 痴颈诲测腻 or the knowledge of Absolute was the main subject of study. After getting all the knowledge, the students try to realise the highest knowledge because it was the supreme knowledge. It was the 蝉补谤惫补-惫颈诲测腻-辫谤补迟颈峁ａ弓丑补^[11]. All the authorities declared that it was the supreme knowledge technically called the 笔补谤腻 痴颈诲测腻. Without the 笔补谤腻 痴颈诲测腻 everything was in words. It was the essential part of education during those days. All the learned persons tried to become a master in 笔补谤腻 痴颈诲测腻. In the 鲍辫补苍颈峁�a诲 we come across several learned scholars, elderly persons approaching famous teacher for this highest knowledge or secret knowledge. In the above we already mentioned that 狈腻谤补诲补 approached Sanat 碍耻尘腻谤补 where he admitted that he was only Mantravit and not 膧迟尘补惫颈迟. He was desirous to become a master in 膧迟尘补惫颈诲测腻 from Sanat 碍耻尘腻谤补. In the several other examples as found in the ancient Indian scriptures we find that learned persons try to master in 笔补谤腻 痴颈诲测腻. In the C膩ndogya 鲍辫补苍颈峁�a诲^[12], we see that where 艢惫别迟补办别迟耻蝉鈥� father himself realised that his son鈥檚 education was incomplete because he was not a master in 笔补谤腻 痴颈诲测腻. He himself took responsibility to educate his son. Later on 艢惫别迟补办别迟耻 and his father also approached King 笔谤补惫腻丑补峁嘺 Jaivali for this highest knowledge because they realised that their education was incomplete^[13]. In the B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲^[14] we find that Maitreyi, 骋腻谤驳墨, 膧rthabh膩ga approached 驰腻箩帽补惫补濒办测补 for this secret knowledge. In the Mu峁囜笉aka 鲍辫补苍颈峁�a诲^[15], 艢补耻苍补办补, who is described as great scholar also approached 础峁単颈谤补蝉补 for this special knowledge. From these above mentioned examples it is clear that besides the other useful knowledge, the 笔补谤腻 痴颈诲测腻 was the most important part of education during the age. Without this 笔补谤腻 痴颈诲测腻 anyone was not regarded as a learned person. The 鲍辫补苍颈峁�a诲 mentioned that 笔补谤腻 痴颈诲测腻 cannot be gained by mere scholarship. Every individual had to develop his individual personality by rigorous discipline and also by means of controlling his senses and thereby he could be a master in 笔补谤腻 痴颈诲测腻. It was a long austerity. Through the eight fold Yoga-Yama (discipline consisting in truthfulness, honesty, chastity, non-injury), Niyama (self-restraint, purity, contentment, study and devotion), 膧蝉补苍补 (sitting in the right place and in the correct bodily attitude or Correct posture), 笔谤腻峁嚹乱补尘补 (regulation of breath), 笔谤补迟测补丑腻谤补 (suppression of the organs of the sense), 顿丑腻谤补峁嚹� (concentration of the attention), 顿丑测腻苍补 (meditation) and 厂补尘腻诲丑颈 (absorption) one can be able to master in 笔补谤腻 痴颈诲测腻^[16].

So in Brahmanic age subjects of study were larger in number than those of the 厂补峁僪颈迟腻 period and this gradual progress were till continued in 厂奴迟谤补 period.

Footnotes and references:

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[1]:

Aharaha岣� sv膩dhy膩yamadh墨te tasm膩t sv膩dhy膩yo, dhyetavaya岣�|艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.5.6.3.

[2]:

Sv膩dhy膩yo vai 产谤补丑尘补-测补箩帽补岣� |Ibid.XI.5.6.3.

[3]:

Yadanu艣膩san膩ni vidy膩 v膩kov膩kyamitih膩sapur膩峁単膩th膩 n膩r膩艣aya峁僺aya sa ya 别惫补峁� vidv膩nanu艣膩san膩ni vidy膩 v膩kov膩 kyamitih膩sapur膩峁嘺g膩th膩鈥︹�︹�︹�︹�︹�︹�︹�︹�︹�︹��|| Ibid.XI.5.6.7.

[4]:

Anu艣膩san膩n墨ti|anu艣i峁�yante vyutp膩dyamte ebhirityanu艣膩san膩ni vy膩kara峁嘺nirukt膩d墨ni 峁�a岣峚ng膩ni|ny膩yam墨m膩峁僺膩daya岣� 鈥�惫颈诲测腻岣�鈥檤耻办迟颈辫谤补测耻办迟颈谤耻辫补峁� 辫谤补办补谤补峁嘺峁� 鈥榲膩kov膩kyam鈥檤厂腻测补峁嘺 叠丑腻峁�y补. 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.5.6.7. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 edtd by Maitreyee Despande, Book-4, New Bharati Book Corporation,2008, P. 1526.

[5]:

Atharvaveda XV.6.12.

[6]:

滨迟颈丑腻蝉补 veda.艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XIII.4.3.12. P奴r膩峁嘺m 惫别诲补岣�.Ibid.XIII.4.3.13.

[7]:

膧po ha v膩 idamagre salilamev膩sa ity膩dika峁� s峁泂tipratip膩daka峁� br膩hma峁嘺m 鈥榠tih膩sa鈥檤urva艣墨 h膩psar膩岣� pururavasamai峁囜笉a峁� cakame ity膩d墨ni pur膩tanapuru峁�av峁泃t膩峁僡tapratip膩dak膩ni 鈥�辫耻谤腻峁嘺峁�鈥檤 厂腻测补峁嘺 叠丑腻峁�y补. Ibid.XI.5.6.7.

[8]:

狈补谤腻 尘补苍耻峁�y腻岣� tatpr艣a峁僺膩p膩dak膩岣� lok膩岣� 鈥榥膩r膩艣a峁僺tha岣モ��驳腻迟丑腻岣�| 厂腻测补峁嘺 叠丑腻峁�y补.

[9]:

adh墨hi bhgava iti hopasas膩da 蝉补苍补迟办耻尘腻谤补峁� n膩radasta峁� hov膩ca yadvethe tena mopas墨da tatasta urdva峁� vak峁�yam墨ti sa hov膩ca ||峁欢惫别诲补峁� bhagavohadhyemi 测补箩耻谤惫别诲补峁� s膩mavedam膩rthava峁嘺峁� caturthamitih膩sa辫耻谤腻峁嘺峁� 辫补帽肠补尘补峁� 惫别诲腻苍腻峁� 惫别诲补峁� 辫颈迟谤测补峁� 谤腻艣颈峁� 诲补颈惫补峁� 苍颈诲丑颈峁� v膩kov膩kyamek膩yana峁� devavidy膩峁� 产谤补丑尘补惫颈诲测腻峁� 产丑奴迟补惫颈诲测腻峁� 办峁ａ弓谤补惫颈诲测腻峁� 苍补办峁�a迟谤补惫颈诲测腻峁� sarpadevajanavidy膩metad bhagavohadhyemi||| | Ch膩ndogya 鲍辫补苍颈峁�a诲 VII.I.1.

[10]:

sohaha峁� bhagavo mantravidev膩smi n膩tmvicachrat ta峁冣�︹�︹�︹��. || Ch膩ndogya 鲍辫补苍颈峁�a诲 VII.I.3.

[11]:

sa 产谤补丑尘补惫颈诲测腻峁� 蝉补谤惫补惫颈诲测腻 辫谤补迟颈峁ａ弓腻峁亿 Mu峁囜笉uka 鲍辫补苍颈峁�a诲 1.1.1.

[12]:

Ch膩ndogya 鲍辫补苍颈峁�a诲 VI.1.

[13]:

Yatheya峁� vidyetea岣� 辫奴谤惫补峁� na kasmi峁兣沜ana br膩hma峁嘺 uv膩sa t膩峁� tvaha峁� tuvya峁� vak峁�y膩mi ko hi tvaiva峁� bruvantamarhati praty膩khy膩tumiti ||B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 VI.2.8.

[14]:

Yadeva bhagv膩n veda tadeva me bruh墨ti || Ibid.II.4.3; Ibid III.8.3; 2.13; IV.3-4.

[15]:

Atharva峁噀 y膩峁� pravadeta brahm膩hatharv膩 t膩峁� purov膩c膩峁単ire 产谤补丑尘补惫颈诲测腻峁億Mu峁囜笉uka 鲍辫补苍颈峁�a诲 I.1.2.

[16]:

tena etasyai devat膩yai 蝉腻测耻箩测补峁� 蝉补濒辞办补迟腻峁� jayati || B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 I.5.23.