Scholarly Research Journal for Humanity Science & English Language ,

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UGC Approved Sr. No.48612, FEB-MAR 2018, VOL- 6/26
https://doi.org/10.21922/srjhsel.v6i26.11434

HIGHER EDUCATION IN ANCIENT INDIA

Satyendra Singh Chahar1, Ph. D. & Nirmal Singh2

1
Assistant Professor, Department of Education, LSSSS Government P.G. College, Maant;
MATHURA
2
Assistant Professor, Motilal Ramnath PG Coll, Bhadarauli,Bah,Agra

University education -on almost modern lines existed in India as early as 800 B.C. or even earlier.
The learning or culture of ancient India was chiefly the product of her hermitages in the solitude of
the forests. It was not of the cities. The learning of the forests was embodied in the books specially
designated as Aranyakas "belonging to the forests." The ideal of education has been very grand,
noble and high in ancient India. Its aimaccording to Herbert Spencer is the 'training for completeness
of life' and ‘the molding o character of men and women for the battle of life’. The history of the
educational institutions in ancient India shows a glorious dateline of her cultural history. It points to
a long history altogether. In the early stage it was rural, not urban. British Sanskrit scholar Arthur
Anthony Macdonell says "Some hundreds of years must have been needed for all that is found" in
her culture. The aim of education was at the manifestation of the divinity in men, it touches the
highest point of knowledge. In order to attain the goal the whole educational method is based on
plain living and high thinking pursued through eternity.
Keywords: University education, Aranyakas, Hermitages, Jatakas.

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Methodology and Sources :

The Historical methodology is adopted in this study is. The data is collected only from
secondarysources . The researcher has consulted government records, government reports,
government orders, reports of commissions, committees and census reports. The secondary
sources consist of various books, journals, periodicals, newspaper clippings. The researcher
also has visited a number of relevant websites and has collected materials, for the study.
Objectives of the Study:
The objectives of the study are as follows:
*To study the Text of Ancient Hindu Literature related to encourages the education and well-
being of women and the favorable comments regarding the education and status of women.
*To trace the status of higher education in ancient India.

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Study observations:
For the rapidly changing Indian society, higher education, it is widely recognised, must
contribute to the initiation and strengthening of the process of development with equity,
justice, solidarity and liberty as the key elements. To attain this objective, the time tested core
mission of higher education - to educate, to train, to undertake research and to provide service
to the community - must be preserved, reinforced and further expanded. This requires higher
education to enjoy autonomy and freedom exercised with responsibility.
The Hindu civilization in India was molded by religion over time and all major aspects were
connected to religion be it political, economic or any other influence. The total configuration
of ideals, practices, and conduct is called Dharma (Religion, Virtue or Duty) in this ancient
tradition. From the very start of teaching they were made to conceive of their country as less
a geographical and material entity than a cultural or a spiritual possession. The Country was
their Culture and the Culture their Country. Thus, from the very dawn of its history this
Country had the aura of cultural & educational wisdom expanding to cover circles such as
Brahmarshidesa, Brahmavarta, Aryavarta, Bharatvarsha, or Jambudvipa, Suvarnabhumi and
even a Greater India beyond its geographical boundaries. Throughout the ages learning in
India had been prized and pursued not for its own sake, but for being a part, of religion, for it
was though and believed that it was a means of selfrealization and a means for Moksh. India
is the only country in the world where knowledge imparting was systematic- even at the
highest level, in remote times. Whatever the discipline of learning, whether it waschemistry,
medicine, surgery, art of war or of painting or sculpture, it was systematically passed on from
generation to generation.
The Vedic Indian philosophy considers education somehow sacred; unlike the form it has
taken these days. It assumes an individual the chief concern and at the center of this
Education- considering education also necessarily individual. It is an intimat relationship
between the teacher and the pupil. The relationship is inaugurated by a religious ceremony
called Upanayana. It is not like the admission of a pupil to the register of a school on his
payment of the prescribed fee. The spiritual meaning of Upanayana, and its details inspired
by that meaning, are elaborated in many texts and explained below in the proper place. By
Upanayana, the teacher, "holding the pupil within him as in a womb, impregnates him with
his spirit and delivers him a new birth."
The pupil is then known as Dvija, "born afresh" in a new existence- "twice born" (Satapatha
Brahmana). The education that is thus begun is called by the significant term Brahmacharya,
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indicating that it is a mode of life, a system of practices. This conception of education molds
its external form. The pupil must find the teacher. He must live with him as a member of his
family and is to be treated by him in every way as his son. The school is a natural formation,
not artificially constituted. It is the home of the teacher. It is a hermitage, amid sylvan
surrounding, beyond the distractions of urban life, functioning in solitude and silence. The
constant and intimate association between teacher and taught is vital to education as
conceived in this system. The pupil is to imbibe the inward method of the teacher, the secrets
of his efficiency, the spirit of his life and work, and these things are too subtle to be taught. It
seems in the early Vedic or Upanishadic times that the education was esoteric. The word
Upanishad itself suggests that it is learning got by sitting at the feet of the master. The
knowledge was to be got, as the Bhagavad-Gita says, by obeisance, by questioning and
serving the teacher. India has expressed its belief in domestic / customized system in both
Industry and Education, and not in the mechanical methods of large production in institutions
and factories turning out standardized articles.
These are the sylvan schools and hermitages that have built up the thought and
civilization of India. The education system in ancient India was mainly focused to the
upper three castes and primarily to the Brahmans through the Guru-Shishya mode.
THE RIG VEDA AS THE SOURCE OF HINDU CIVILIZATION
The Rig Veda is established as the earliest work not merely of the Hindus, but of all Indo-
European languages and humanity. It lays the foundation upon which Hindu Civilization has
built up through ages. Life was simple but though high and of farthest reach, wandering
through eternity. Some of the prayers of the Rig Veda, like the widely known Gayatri
mantram also found in Sama Veda and Yajur Veda touch the highest point of knowledge and
sustain human souls to this day. In the Rig Veda, education was a transfer of knowledge from
Guru to the Sishya through oral transmission. The Rig Veda, in the form in which we have it
now, is a compilation, collection and selection of 1,017 hymns out of the vast literature of
hymns, which hav been accumulated for a long period. Rishis were chosen and their works
were utilized to constitute six different Mandalas. These Rishis are Gritsamada, Visvamitra,
Vamadeva, Atril, Kanva, Bharadvaja, and Vasistha. Every Rishi was a teacher who would
start by imparting to his son the texts of the knowledge he had personally acquired and such
texts were considered to be the special property of his family. Each family of Rishis was thus
functioning like a Vedic school

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admitting pupils for instruction in the literature or texts in its possession. The relations
between teacher and taught was well established in the Rig Veda. The methods of education
naturally varied with the capacity of pupils.
WOMEN AS RISHIS
History shows that- except Hindu civilization; the general position of women was mostly un-
satisfactory in the society. There is ample and convincing evidence to show that women were
regarded perfectly eligible for the privilege of studying the Vedic literature and performing
the sacrifices enjoined in it down to about 200 B.C. Women were also admitted to fulfill
religious rites and consequently to complete educational facilities. Women-sages were called
Rishikas and Brahmavadinis. The Rig Veda talks about the following Rishikas: 1.Romasa,
2.Lopamudra, 3.Apala, 4. Kadru, 5.Visvavara, 6. Ghosha, 7. Juhu, 8. Vagambhrini, 9.
Paulomi, 10 Jarita, 11. Sraddha-Kamayani, 12. Urvasi, 13. Sarnga, 14. Yami, 15. Indrani, 18.
Savitri, 19. Devajami, 20. Nodha, 21 Akrishtabhasha, 22. Sikatanivavari, 23. Gaupayana. The
Brahmavadinis were the products of the educational discipline of brahmacharaya for which
women also were eligible. Rig Veda refers to young maidens completing their education as
brahmacharinis and then gaining husbands in whom they are merged like rivers in oceans.
Yajur-Veda similarly states that a daughter, who has completed her brahmacharya, should be
married to one who is learned like her.
HERMITAGES
The Mahabharata tells of numerous hermitages where pupils from distant parts gathered for
instruction round some far-famed teachers. A full-fledged Asrama is described as consisting
of several Departments which are enumerated as following:
1. Agni-sthana, the place for fire-worship and prayers
2. Brahma-sthana, the Department of Veda
3. Vishnu-sthana, the Department for teaching Raja-Niti, Arthaniti, and Vartta
4. Mahendra-sthana, Military Section
5. Vivasvata-sthana, Department of Astronomy
6. Soma-sthana, Department of Botany
7. Garuda-sthana, Section dealing with Transport and Conveyances
8. Kartikeya-sthana, Section teaching military organization, how to form patrols, battalions,
and army.
The ‘sthana’ can be connoted here as a place, a department, a section or a like having
specialization in a specific subject. The most important of such hermitages was that of the
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Naimisha, a forest that was like university. The presiding personality of the place was
Saunaka, to whom was applied the designation of Kulapati, sometimes defined as the
preceptor of 10,000 disciples. Benares seems to have specialized. There are evidences of an
expert who used to be "the chief of his kind in all India."
HERMITAGES AS CENTERS OF HIGHEST LEARNING
It is to be noted that the educational system of the times produced men of affairs as well as
men who renounced the world in the pursuit of Truth. In the sylvan and solitary retreats away
from the haunts of men, the hermitages served as schools of higher philosophical speculation
and religious training where the culture previously acquired would attain its fruitage.
Taxila, the most ancient Hindu University, was destroyed by the barbarian White Huns in 455
A.D. Sir John Marshall, Director General of Archaeology in India, has given a most
interesting account, although regretfully62: "The monuments of Taxila were wantonly and
ruthlessly devastated in the course of the same (fifth) century. This work of destruction is
almost certainly to be attributed to the hordes of barbarian white Huns, whoafter the year 455
A.D. swept down into India in ever increasing numbers carrying sword and fire wherever
they went, and not only possessed themselves of the kingdom of the Kinshans, but eventually
overthrew the great empire of the Guptas. From this calamity Taxila never again recovered."
UNIVERSITIES OF ANCIENT INDIA
Taxila was the most famous seat of learning of ancient India. It was the oldest seat of learning
and was also the capital of Gandhara. It was founded by Bharata and named after his son
Taksha- who was established there as its ruler. Scholars from all parts of India went for their
education to this university. They were invariably sent at the age of sixteen or when they
"come of age". The students are said to be going to Takshasila to "complete their education
and not to begin it." This shows that Takshasila was a seat of higher learning, of colleges or a
university. Students had to pay their fee in cash or kind or by service to the teachers.
Admission was open to a vide range
of courses.
"The Jatakas contain 105 references to Takshasila.”The fame of Takshasila as a seat of
learning was, of course, due to that of its teachers. They are always spoken of as being
world-renowned,' being authorities, specialists and experts in the subjects they professed.
Thus various centers of learning in the different parts of the country became affiliated, as it
were, to the educational center or to the central University of Taxila, which exercised a kind
of intellectual suzerainty over the world of letters in India."
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Democratic principle and spirit were prevalent in the education environment – in learning, in
discipline, in organisation and management. Birds were also used for reciting Vedic mantras
and helping students to get them by heart. Writing was developing at that time and assuming
a place of importance in education. Mithila - Mithila was a stronghold of Brahminical culture
from the time of the Upanishads, under its famous Philosopher-king Janaka who used to
periodically invitelearned Brahmins of the Kuru-Panchala country to gather to his court for
purpose of philosophical discussions. Under him Eastern India was vying with Northwestern
India in holding the palm of learning. In those days, it was known as Videha. In the time of
the Ramayana, the Mahabharata, and Buddhist literature; Mithila retained its recognition
similar to that of Vedic days.
The Kamesvara period was made famous in the literary world by the erudite and versatile
scholar, Jagaddhara, who wrote commentaries on a variety of texts, the Gita, Devimahatmya,
Meghaduta, Gita-Govinda, Malati-Madhava, and the like, and original treatises on Erotics,
such as Rasika-Sarvasva-Sangita-Sarvasva. Vidyapati, was another talent and poet who
composed Padavali and inspired the Vaishnava writers of Bengal. By its scholastic activities
Mithila in those days- like Nalanda, used to draw students from different parts of India for
advanced and specialized studies in Nyaya or Logic, of which it was then the chief center.
Important writers of logic were Ganeshan, Vardhamana, Pakshadhara.
Nalanda
The earliest mention of the place is that in the Buddhist scriptures which refer to a Nalanda
village near Rajagriha with a Pavarika Mango Park in Buddha's time. The Jain texts carry the
history earlier than the Buddhist. It was the place where Mahavira had met Gosala and was
counted as a bahira or suburb of Rajagriha where Mahavira had spent as many as fourteen
rainy seasons. As reported by Fa-Hien in the 4th century, it was called Nala and was known
as the place "where Sariputta was born, and to which also he returned, and attained here his
parinirvana” Nalanda was not a sectarian or a religious university in the narrow sense of the
term, imparting only Buddhist thought. Subjects other than Buddhism were taught as
fervently. Almost all sciences, including the science of medicine were taught. So were the
Upanishads and the Vedas. Panini’s grammar- the science of pronunciation (Phonetics),
etymology, and Yoga were all included in the curricula. Surprisingly, even archery was
taught at Nalanda. Hiuen Tsang himself learnt Yogasastra from Jayasena here. According to
Hiuen Tsang only about 20% of the aspirants succeeded to obtain admissions by passing the
entrance test and yet the university was never short of candidates whose strength were almost
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10,000 at that time. Nalanda was an example of the Guru-Shishya parampara, a great Indian
tradition. The authority of the Guru (teacher) over the Shishya (student) was absolute, and
yet, dissent was permitted in academic matters.
Yuan Chawang, a Chinese student at Nalanda, wrote: "In the establishment were some
thousand brethren, all men of great learning and ability, several hundreds being highly
esteemed and famous; the brethren were very strict in observing the precepts and regulations
of their order; learning and discussing, they found the day too short. Day and night they
admonished each other, juniors and seniors mutually helping to perfection. Hence foreign
students came to the institution to put an end to their rounds and then become celebrated and
those who shared the name of Nalanda, were all treated with respect, wherever they went."
At Nalanda, studies included the Vedas, the Upanishads, cosmology (Sankhya), realist or
scientific philosophy (Vaisheshika), logic (Nyaya), to which great importance was attached,
and also Jain and Buddhist philosophy. Studies also included grammar, mechanics, medicine,
and physics. Medicine was highly effective and surgery was quite developed. The
pharmacopoeia was enormous, and astronomy was very advanced. The earth's diameter had
been calculated very precisely. In physics, Brahmagupta had discovered the law of gravity.
Vallabi
Valabhi in Kathiawad was also a great seat of Hindu and Buddhist learning. It was
established by the Princess Dudda and subsequently given rich grants by King Guhasena and
Dharmasenai in 580 AD. During the 7th century, however, it was more famous as a seat of
learning. I-Tsing writes that its fame rivaled with that of Nalanda in Eastern India. There
were occasional discussions on Buddhist doctrine and once a opinion was approved by the
master of Valabhi, the scholar was recognized as a great pandit in the subject.Students of
Valabhi on graduation had to present themselves at the court of Kings to prove their
proficiency and talent in administration.
Vikramasila
Like Nalanda and Vallabhi, the University of Vikramsila was also the result of royal
benefactions. Vikramsila, founded by king Dharmapala in the 8th century, was a famous
center of international learning for more than four centuries. The University had six colleges;
each with a staff of the standard strength of 108 teachers, and a Central Hall called the House
of Science with its six gates opening on to the six Colleges. It is also stated that the outer
walls surrounding the whole University was decorated with artistic works, a portrait in
painting of Nagarjuna adorning the right of the principal entrance and that of Atisa on the
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left. On the walls of the University were also the painted portraits of ‘Pandits’ eminent for
their learning and character. 67 Grammar, logic, metaphysics, ritualism were the main
subjects specialized at the institution. A Board of eminent teachers controlled the teaching
and this Board of Vikramsila also administered the affairs at Nalanda. The President or
Kulapati of the university was always the most learned and religious saint.
Jagaddala
According to the historical Epic Ramacharita, King Ram Pala, of Bengal and Magadha, who
reigned from A.D. 1084- A.D.1130, founded a new city which he called Ramavation the
banks of the rivers Ganga and Karatoya in Varendra and equipped the city with a Vihara
called Jagadala. Unfortunately the University could barely work for a hundred years, till the
time of Muslim invasion sweeping it away in A.D. 1203. However, in its short life it has
made substantial contributions to learning through its scholars who made it famous by their
writings. Noted scholars from the university were Vibhuti Chandra, Danasila, Subhakara,
Mokshakar Gupta.
Odantapuri
Though very little is known of this University, but it is known that at the time of
Abhayakaragupta there were 1,000 monks in residence here besides thousands of pupils. It
appears that this University had existed long before the Pala kings came into power in
Magadha. These kings expanded the University by endowing it with a good Library of
Brahmanical and Buddhist works. This Monastery was taken as the model for establishment
of the first Tibetan Buddhist Monastery built in 749 A.D. under KingKhrigron-deu-tsan on
the advice of his guru Santa Rakshita.
Nadia
Nadia is the popular name of Nabadvipa on the banks of Bhagirathi at its confluence with
Jalangi. King Laxman Sena made it his capital from 1106 AD and his court was renowned as
a center of learning. Naida was a great center of education and literature. Although the
dynasty of Laxman Sena came to an end in 1197 AD, Nadia continued its traditions of
learning under Muslim rule. Consequent upon the destruction of Nalanda, Vikramasila etc,
Nadia became a famous center of learning.
Banaras or Kashi –
Banaras has always been a culture center of all India fame and even in the Buddha's day it
was already old. Largely the ex-students and teachers of Taxila created it and hence the
method of instruction as also the curriculum there in early times was adopted from Taxila.
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Banaras University was famous for Hindu culture. Sankaracharya as a student was acquainted
with this university. Banaras is the only city in India, which has itsschools representing every
branch of Hindu thought. And there is no spiritual path, which has not its center in Banaras
with resident adherents. Every religious sect of the Hindus has its pilgrimage there. There
were also special schools of study and some very distinguished teachers particularly in
Music. Both teachers and students were after the pursuit of Truth and were leading the life of
renunciation. These schools were mostly established on the banks of the river Ganges amid
the solitary and sylvan surrounding.
Kachipuram
Kachipuram was another such institution of learning in South India. It came to be known as
Dakshina Kasi, Southern Kashi. Huien Tsang visited it about 642 A.D. and found
Vaishnavite and Shaivite Hindus, Digambara Jain and Mahayan Buddhists studying together.
Though it was an important seat of higher education it reached its peak during the times of
the Pallavas. The ghatika of Kanchipuram was the most important among the various
educational centers and it had students from all corners of the country.
The members and the scholars of the ghatikas devoted themselves to the study of the sacred
lore, which was broadly called pravachanam. The study of the four Vedas and Vedangas was
specially instated upon in the curriculum. The ghatikas also played a political role.
Ghatikachala at Sholingar hill near Banavaram in the North Arcot district was another
famous center of higher learning in South India. During the Pallava period, it had already
become well known as an institution of Sanskrit learning and a stronghold of Vaishnavism.
Agraharas, created by kings and chiefs mentioned in South India as a center of learning. A
large number of chaturvedimangalams are mentioned in the inscriptions. The learned
Brahmans of these agraharas actually imparted education and served as miniature centers of
Vedic learning and auxiliary studies. In Southern India temples were an important agency
imparting education and a center for all round cultural development during the later days of
the Pallavas and the Chola period . The Kailasanatha temple at Pallava capital is an example
of an important center
imparting education and training in music. The Vidyastan and Mathas were other institutions
engaged as centers for learning. The Bahur Vidyasthana was famous for Sanskrit learning
where Vedas and Vedangas, various philosophies like Mimansa and Nyaya and subjects like
Dharmashastra, Puranas, Ayurveda, Dhanurveda, Gandharve and Arthasastra were taught.
Early mathas were established in 7-8th century and were attached to both Vaishanava and
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Saiva temples. In 1867, Edward B Cowell (1826-1903) professor of Sanskrit in Cambridge

and author of The aphorisms of Sandilya or The Hindu doctrine of faith, recorded his opinion
in these words: "I could not help looking at these unpretending lecture-halls with a deep
interest, as I thought of the ‘pundits’ lecturing there to generation after generation of eager,
inquisitive minds. Seated on the floor with his 'corona' of listening pupils round him, the
teacher expiates on those refinements of infinitesimal logic which makes a European's brain
dizzy to think of, but whose labyrinth a trained Nadia student will thread with unfaltering
precision."
Result and Conclusions:
1. Ancient education system India was much more emphasized for women welfare.
2. Guru - Shishya (Teacher-Pupil) relations were much more spiritual and stable.
3. Ancient universities were enriched with knowledge full literature.
4. The education system was oriented to life, morals and professions.
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Pillai, J.K., Women and Empowerment, Allied Publishers, New Delhi, 1989.
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The All India Islamic Foundation, Chennai, 22 December, 1966.
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Culture, Government of India, New Delhi, 1983

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