A Glimpse over Educational Institutions in Ancient India

During the Vedic age the basic educational institution was Gurukul where the Brahmmacharies learnt their lessons. In Gurukul Gurus delivered lectures and oral lessons to the students who were considered their sons. In the Aranyaka period Tapoban came into exist as the institutions. The ancient education was the state concern but the teachers were all powerful in determining the curricula and syllabi, admission procedure, methods of teaching, discipline and evaluation. The kings of Kashi-Kosola-Videha and subsequently the monarchs of Mourya, Kusana, Gupta, and Pala dynasty, kings of the Deccan province were the great patron of learning. They granted scholarships, donated land, built the institutions, appointed eminent scholars and overall encouraged the growth of education and culture. The richer sections of the society particularly the business men (sresthis) contributed to spread of education. The poor citizen also helped the Brahmmacharies filling the begging bowl of the Brahmmacharies. The Buddhist Viharas were also maintained by the donation and contribution of the kings and Sresthis. This extensive patronage and donation made the ancient Indian education ‘free’ to reach the poor.

Tapoban Institution at Prayaga: There was a collective type of institutions called Parishad represented the assemblies of learned men under the supervision of them debates, discussions, seminars were organized to make the students more learned.  Persons who were well versed in Vedas, Sruti, Smiritis and Kalpa got the place in the parishad. In those days, some professional bodies of west Bengal like Bangiya Sahitya Parishad, Bangiya Sanskrita Parishad, Bangiya Itihas Samsad, Bigjan Parishad and some other organizations would perform their educational and cultural duties. In the Sutra Period the development of Chatus pathi and Tol came to be known. Some specialized courses like Grammar, Kalpa, Purana, and Philosophy were offered in the Chatuspathis. Subjects offered in the Tols were Vyakarana, Kavya, Purana, Kalpa, Philosophy and Nyaya. The famous teachers attracted the students from distant places to live in these corporate colonies to receive education where Maharshi Goutama, Manu and Vasistha lived and the place of residential pupilage was called Universitis in those days. These universities were run with the donation given by the monarchs and rich students. Buddhist Universities were the large Viharas controlled and guided by the self-regulated rules and regulations.

University of Taxila:

The famous university in the ancient Brahmanic age was Taxila. It was situated in the capital city of Gandhara. It was on path of foreign invaders who invaded India. The fame of Taxila continued unabated till the Kushana period. Famous teachers attracted students from far and wide and resided with the teachers. Prasenjit, jivaka and Koutilya received education here. Students had to observe strict rule and regulations of the university and learn discipline. A particular standard of education was maintained in the institution. There was little discrimination on the ground of caste and religion. So equality in educational opportunity and today’s national goal of universalization of education was beyond of imaginations. The curricula of the Taxila University included Vedas, Arts, sciences, Astronomy, Astrology, Agriculture, commerce, art and craft and vocational subjects. The glory of this university continued till the end of the six century.The Huna invasion caused its final damage.

Nalanda:

The original Buddhist Vihara of Nalanda was built by the emperor at the birth place of Buddhist monk Sariputta. It was situated in the Bihar sharif sub-division of Patna district near Rajgir. ‘Nalanda comes from two Sinhalese words, ‘land’ signifying high ground with low jungle and from ‘Na’ meaning an iron wood tree and hence interpreted as a high ground with low jungle of iron wood trees’

The admission test was conducted by the Dwarapandit and those who are successful got admitted at the age of 20. Students of India and abroad got admission because Nalanda had enjoyed academic glory during this age. There were 1500 teachers and about 8500 students in this institution. The curriculum included four Vedas, Buddhist scriptures, philosophy, linguistics, Hetu, Sanskrit, Arstronomy, Astrology, Agriculture, commerce, art and craft and vocational subjects. Education was religion based. Hinduism and Buddhism influenced the curriculum of this university. The fame of Nalanda attracted Fa- Hien, Hiu-en-Tsang fron China and Tao Ling from Korea and other students of Cylon, Java, Sumatra and Tibet came to take admission and witnessed the glory of Nalanda. With the decline of Pala kingdom Nlanda lost its glory and decayed due to Turkish invasion.

Vikramsila:

Vikramsila Mahavihara was founded by the great Pala king Dharmapala on the bank of the Ganga near Bhagalpur in northern Bihar. There were 53 smaller temples and 54 separate buildings within the campus of the university and Mahabodhi temple was in the center. Achariya, Upacharya, work-supervisors and executive personnel and 108 wardens discharged their teaching and non-teaching service. The administration of the Viharas vested in the hands of a management committee composed of teachers. The chief patronage of Nalanda and Vikramsila was the Pala kings.  Dharmapala was the Acharya of these two universities. The most learned teacher was known as Kulapati. Sreejnan Atish Dipankar was appointed as Kulapati.  Dwarapandita, Janapada, Provakaramoti Janasreemitra were the designations of the teachers. It was totally demolished by the Turko-Afghan armies and it was used by them as the fort town. The curricula and the rules and regulations were similar to that of Nalanda.

Jagaddala Mahavihara in Bengal was founded by Ramapala at his capital town Ramabati. Bibhuti Chandra, Danasila, Subhakara, mokshakaragupta were the famous teachers. It was destroyed by the Turko-Afghan invasion in 1203 A.D.

Somepur Mahavihara at paharpur in Rajsahi, Odantapur mahavihara and the remains of other Viharas abundantly prove the educational progress in ancient Bengal.

Institutions in Nadia:

Nadia was the capital town of Laxman Sena. Dhoyee, the author of Pavanduta, Joydev, the poet of Geeta Govind, poet Umapati Dhar and Law giver Sulapani were associated with the glory of Nadia. The decline of Nalanda and Vikramsila enhanced the importance of Nadia as the center of Hindu learning.  By the end of the 15^th century many schools of Philosophy and thought emerged at Nadia. Basudev Sarbabhouma founded the Nadia school of Philosophy. Other famous schools were Raghunandan’s smiriti school, Krishnananda Agamvagisa’s school of Tantrism, Ramsundar Vidyanidhi’s school. Till the end of the 18th century the glory of Nadia continued undiminished. Navadwip, Santipur and Gopal Para were the three centers of Nadia. Navadwip alone had 400 students and 150 teachers. Navadwip has a few Chatuspathis and tols famous for learning for Sanskrit language and debating discussions. Graduation degrees were awarded to the scholars. Gadadhar Bhatacharya was a graduate from Nadia. Every ‘Tol’ was the center for learning of Four Vedas. So in Bengali term It was called ‘Chaubari’ or ‘Chaupari’. Students from different parts of country were attracted to learn ‘Smriti’ and ‘Nyaya’. ‘Smriti’ required 8 years and ‘Naya’ required 10 years of learning. Students lived in the teacher’s house. The Tols founded by the Zaminders were maintained by them granting money or land. It was known from the Adam’s Report that Mr. Willson noticed 25 Tols and 500-600 students in 1829. There were 17 students in Brajanath vidyaratna’s Tol and 10 students in Madhusudan Nayaratna’s Tol. The students were from Dacca, Rangpur, Dinajpur Pabna, Rajsahi and Jessore and Midnapore. The students from Mithila, Delhi, Puri, and Madras came to Nadia and studied in Prosanna Chandra Tarkaratna’s tol. To be a scholar in Smiriti eight years and in Naya ten years were required. Classes were held in the morning or in the evening whenever it was possible. Naya tols were closed from Ratha yatra day to Rashpurnima day and smiriti Tols remained closed From the Bengali month of Bhadra to Kartik. There was no summer or autumn holiday. There was only a two-week closure for Saraswati Puja and other ceremonial holidays.

Other Universities in Ancient India:

Vallavi in Western India and Jagaddala in Bengal bcame famous and acquired reputation as the center of learning in between 475 and 775 A.D. Hiu-en –Tsang in his Tsi-iu-qi testified the glory of vallavi for its 100 Sangharams, 600 Buddhist priests and varied curricular subjects. The famous scholars Gunamati and Sthiramati attached to this university. Vallavi attained much glory and became the rival of Nalanda during this age.

Jagaddal was founded by the Pala king Rama Pala (1084-1130) at Ramavati. It was the capital town built at the confluence of Ganga and Karatoya. Famous scholars Bibhuti Chandra, Danasila, Subhakara and Mokshakaragupta were attached to this vihara. Its glory continued hundred years. Bibhuti Chandra composed ‘Ganchokhu sadhan’ and famous scholar Danshil translated 54 Buddhist books into Tibetan language. The Turko-Afgan invasion in 1203 A.D. had destroyed the existence and glory of this university.

The remains of Somepore Vihara had been excavated at Paharpur near Rajsahi in Bangladesh and the remains of big establishment were also found at Mainamoti flanked by the Lalmai Hills near Comilla in Bangladesh. All these relics abundantly proved that mighty educational institutions had sprung up in ancient Bengal.

 Conclusion: Education system of a nation is an integral part of its culture and value system that reflects the constituent forces of a nation’s life. The character of a state, its socio-political and economic condition and the distinctive identity of the people influences national culture and education. Education of a nation does not simply reflect the nation’s past it reflects the present values, demands and needs of life too. A system of education is the creator, conserver and custodian of the nation’s culture. Crises of education arise when there is a gap between the ancient and present culture, between spiritual and material bases of life and between tradition and progress of life. The roots of many current problems of education are to be discovered through the study of history of education properly. A present system of education simultaneously reflects the past, present and the projected future.