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 15th 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.
Awesome line "crises of education.......progree of line". This is much needed in current society.
ReplyDelete*"progress"
Delete