Formal Education System in Ancient India
by Sushmita Nath | 2016 | 63,563 words
This page relates 鈥楧ebate and Discussion Method of Teaching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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Debate and Discussion Method of Teaching
Debate and discussion method, was quite common method of teaching in early days. All the ages mentioned this method of teaching. The Vedic and the Buddhistic education systems mentioned that for the literary training of students this method of teaching was necessary. In this method the learned person assembled at some places and dramatically discussed the different metaphysical, theological and other problems among themselves. The 峁欢惫别诲补 厂补峁僪颈迟腻 mentioned this type of learned discussions, which were held in learned assemblies and in the time of grand sacrifice. The 峁欢惫别诲补 厂补峁僪颈迟腻[1] mentioned that when the 峁氠梗颈 attained the highest knowledge and spiritual knowledge they used to gather in these places to disclose and discuss the hymns which they had individually attained as a result of their Tapas and meditation. Generally the young energetic students individually and with their teachers usually gathered in such types of discussions to know something new from the learned scholars. But anyone could take part in such types of debate and discussion. There were no restrictions. In the 叠谤腻丑尘补峁嘺蝉 and in the 鲍辫补苍颈峁诲蝉 such types of debates and discussions are met in many places. In the 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁诲 and in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺[2] we find that when the King Janaka performed the horse sacrifice then the debate was held between 驰腻箩帽补惫补濒办测补 and 骋腻谤驳墨. Both of them individually took part in the discussion wherein the 驰腻箩帽补惫补濒办测补 assumed supremacy. Similar examples were also found in ancient period that learned discussions were held between visitors and hosts, father and son, teacher and pupil and husband and wife. These types of discussions were called the 叠谤补丑尘补惫腻诲补 or Brahmodya[3]. In the Classical Sanskrit literature it was called the 痴颈诲测腻 惫颈惫腻诲补 or 痴颈诲测腻 惫颈肠腻谤补 because in this discussion the learned men gathered together and logically discussed the various questions on religious treatise and philosophy[4].
The debate and discussions was the regular feature of ancient period. The teachers and students, who were eminent scholars, launched this debate and discussions with zeal and seriousness. The forest hermitages, Royal courts usually organished this type of discussions. Sometimes at the site of the grand sacrifice, this debate and discussion were open held. The 叠谤腻丑尘补峁嘺蝉, 鲍辫补苍颈峁诲蝉, Epics record such types of debate and discussions which were held in ancient period at the court of Kings. Learned scholars for the improvement of their knowledge regularly searched such types of debate and discussions. From different part of the country they used to visit such discussion. We know that 鲍诲诲腻濒补办补 膧谤耻苍颈[5] went to the north, where he challenged the northern scholars. Like that 艢惫别迟补办别迟耻, Somau艣ushma S膩tyayaj帽i and 驰腻箩帽补惫补濒办测补[6] also went to Videha for learned discussion. 狈腻谤补诲补, an advanced student, who mastered all the arts and science, had extended and improved his knowledge in a discussion with Sanat Kum膩ra[7]. In this debate and discussion prizes were also bestowed upon for those who subdued the opponent. We find in the 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁诲 and in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺[8] the King Janaka of Videha was the great patron of learning, he usually organized such types of gathering in his court. He also offered handsome prize for this gatherings. We find that at the time of horse sacrifice King Janaka invited all the scholars from Kuru and 笔补帽肠补濒补 country for learned discussion, wherein he offered the special prize of thousand cows with horns covered with gold to the most learned person. 驰腻箩帽补惫补濒办测补 appropriated this prize because in that learned discussion he assumed supremacy. Like that 鲍诲诲补濒腻办补 膧谤耻峁嚹� went to the North, wherein he challenged Northern scholar Svaidayena 艢补耻苍补办补 son of Goutama. In this debate 鲍诲诲补濒腻办补 was defeated by 艢补耻苍补办补 and then the former offered gold coin to him and became his pupil to study at his feet[9].
Such types of debate and discussion were economic and effective for the progress of society because such types of debate would cultivate high knowledge. That is why; the Buddhistic education system gave equal stress upon the efficacy of this debate and discussion method. At the beginning of the academic career the Buddhist monk was trained in the art of debate and discussion. Buddha himself spent whole of his religious life in debate and discussion. These debates and discussions were regularly held in the Buddhist monasteries. 狈腻濒补苍诲腻 and 痴颈办谤补峁兣沬濒腻 were the most outstanding Centres in this respect.
It is matter of fact that Buddhism was a new sect or religion and had new education system. They tried to propagate their principles and thoughts to the masses. This was needed because they tried to establish their own cult or religious belief. For this, debate and discussion were very helpful. Because through this method, they were able to impress and satisfy their followers and spread their philosophy. That is why, Buddhist teacher always encouraged their students that they had to join or attend these gatherings and improve their power of discussion. These debates and discussions were held at the meeting places of scholars, Royal Palaces, Minister鈥檚 office and in the Assembly. But without the proper knowledge of the subject the debater was not able to express his opinion. That is why Buddhist education system mentioned that the debtor should have knowledge of his subject and capacity of expressing his view point in such a tone as to attract the ear of the listeners. So the Buddhist literature, 厂补辫补诲补艣补产丑奴尘颈-艢腻蝉迟谤补鈥�驰辞驳腻肠腻谤测补 of Maitreyi[10] laid down special treatise on the subject of debate. For this we find that the following evidence of eight kinds viz, 厂颈诲诲丑腻苍迟补 (conclusion), Hetu (reason), 鲍诲腻丑补谤补峁嘺 (example), 厂腻诲丑补谤尘测补 (affirmative), Vaidharmya (negative example), 笔补谤迟测补办峁 (perception) 础苍耻尘腻苍补 (inference) and Agama (scripture) were required for every monk, so that they could influence the audience and win the debate.
Sometimes this debates and discussions were arranged on every full moon (笔耻谤峁噄尘补) and the first moon (Pratipada) of the month[11]. These discussions were held in a very grand organized way. The seniors鈥� monks conducted these discussions. The monks of different 厂补峁僩丑补蝉 assembled at this discussion and put forward their doubts freely. In these discussions honour was bestowed upon those who could vanquish the opponents. The King also patronized this learned discussion. The students, teachers and all the members of the fraternity had to attend these gatherings. If anyone was unable to join the discussion then the discussion was held at his place. And if anyone happened to be sick he had to inform the 厂补峁僩丑补 or he had to present himself in the same condition[12].
So we find that the ancient education systems were fond of hair splitting argument and discussion because through this method mental horizon of the student winded considerably. The student developed the clarity of vision through the discussion on different problems of life.
Footnotes and references:
[1]:
H峁沝膩 ta峁ａ弓e峁 manaso jave峁 yad Br膩hma峁嚹佱弗 sa峁儁ajante sakh膩ya岣� | atr膩ha 迟惫补峁� vi jahurvedy膩bhirohabrahm膩峁噊 vi carantyu tve || 峁欢惫别诲补 X.71.8.
[2]:
Janako ho vaideho|bahudak峁峁噀na yaj帽eneje鈥︹�︹�︹�︹�︹�︹�︹��.. ||艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.6.3;叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁诲 III.1;III.6-8.
[3]:
[5]:
鲍诲诲腻濒补办补 h膩ru峁噄岣� | ud墨ccayatrav峁泃o dh膩vaya帽cak膩r tasya ni峁k峄弌pahit 峄從乻aitadbha sma 鈥︹�|艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 XI.4.1.2.
[6]:
Janako ha vai vaideho |br膩hma峁嘺iddhr膩vayadbhi岣� sam膩jag膩ma 艢惫别迟补办别迟耻n膩ru峁噀yena soma艣u峁me峁嘺 s膩ttyayaj帽in膩 驰腻箩帽补惫补濒办测补ena鈥︹�︹�︹�︹�︹�︹�︹�︹�� ||Ibid.XI.6.2.
[7]:
Ch膩ndogya 鲍辫补苍颈峁诲 VII.I.
[8]:
[10]:
Watters Yuan Chwang,I.355-356
[11]:
Anuj膩n膩mi bhikkhave catuddase pannanase a峁弓amiya ca pakkhassa sannipatitun ti ||Mah膩vagga.II.1.4
[12]:
惭补丑腻惫补驳驳补.滨滨.痴.6;滨痴.2.1