Education in Ancient India c12.s2.t3: The Age of the Dharmaśāstra (c. 200 B. C. to c. 500 A. D.)
Education in Ancient India c12.s2.t3
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The Age of the Dharmaśāstra (c. 200 B. C. to c. 500 A. D.)
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Characteristics of the Age: This period may be described as the age of critical reflection and specialisation. The achievements of the preceding creative period were critically examined and special systems like the Sāṃkhya and the Yoga, the Nyāya and the Vaiśeṣika, the Vedānta and the Mahāyāna Buddhism were evolved; this undoubtedly marked considerable progress in critical thought. The creative vein however was still active, though in a less marked degree than before. Its activity was particularly noteworthy in the realm of classical literature and sacred law, painting and sculpture, mathematics and astronomy. A considerable part of the religious literature was now canonised, but Hindus still had an open, free and enquiring mind. Philosophical systems continued to be called orthodox, though they had no place in them even for God. Heterodox systems like the Jainism and the Buddhism were studied by the Hindus and the theories and dogmas of Hinduism were analysed and examined by the Jains and the Buddhists; this led to considerable progress in logic and metaphysics. Greeks were no doubt regarded as unholy foreigners (Mlechchhas), but nevertheless their achievements in the realm of sculpture, coinage and astronomy were carefully studied and assimilated, which led to considerable progress in all these sciences.
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The Condition of Education : There was however a distinctive setback to the cause of education as a whole during this period. Child marriages became the order of the day towards the end of the period, and so female education suffered very considerably. Only daughters of high class families used to receive education during this period. The lowering of the marriageable age of girls naturally involved the corresponding lowering of the marriageable age of boys. Brahmacharya discipline consequently became slack and nominal and towards the end of this period; the educational system could produce only a limited number of young men possessing a developed personality, characterised by self-confidence and self reliance. During this period Upanayana of Kshatriyas and Vaishyas first became a mere formality. This development gave a severe blow to the general and cultural education of the warrior and the farmer, the trader and the artisan, and this reduced their general efficiency. Their education gradually began to become too much specialised and narrow. The same defect arose in the course of time in liberal education also. There was too much of specialisation in logic and philosophy, astronomy and mathematics; there was no broad-based secondary course of education. The educational system was still able to promote social efficiency and happiness and secure the preservation and spread of national culture; it enabled society to absorb and assimilate a number of foreign tribes whom it could not drive out by military force. Towards the end of this period the higher education of the cultured classes received a great impetus and encouragement by the rise of organised public schools and colleges. On account of the liberal support which these institutions received from the state and society, they were able to impart free education. Several colleges for higher education became famous centres of education, which in the course of time began to attract students from abroad as well. The training in practical sciences like sculpture and architecture, medicine and metallurgy was still very efficient, if somewhat narrow.