Ancient Indian Education (Brahmanical and Buddhist) c11.s4.32

c11.s4.32

**System of Education : ‘Svādhyāya.’** As has been already indicated, education was not yet regarded as an end in itself but only as a means to an end, viz. the attainment of *Brahmavarchasa*, i.e. sacred knowledge or knowledge of the Absolute. This is pointed out in numerous passages of Vedic literature.¹ The performance of sacrifice, of specific ritual acts² is also mentioned as means to this end of spiritual development but more stress is laid upon the study of the sacred texts. Indeed, the importance of such study is repeatedly insisted upon,³ for which the technical name *svādhyāya* is applied. The efficacy of *svādhyāya* is pointed out by the *Śatapatha Brāhmaṇa* which regards it as a form of sacrifice to the Brahman by which an imperishable world is gained [xi, 5, 6, 3]. It is also pointed out that by the study and teaching of the Veda, one becomes calm in mind (*yuktamanāḥ*), independent of others, the best physician for himself, with his restraint of the senses, uniformity of mental attitude, growth of intelligence, fame, and the power of perfecting the people [ib., 7, 1]. The *Taittirīya Āraṇyaka* [ii, 9–15] also regards *svādhyāya* as *brahmayajña* or sacrifice of devotion and lays down certain directions as to the exact place and time of study. One should go outside the town or village, north or north-east, until the roofs cease to be seen and after sunrise and then repeat to himself the Vedas (as also other subjects connected therewith such as Brāhmaṇas, Itihāsas, Purāṇas, Kalpa, Gāthās and Nārāśaṁśīs). In times of difficulties the study may be carried on in the town or village during the day or night according to convenience. In that case there should be no loud repetition of the texts. In the afternoon one should recite more. When he returns home he is to make a gift. For this kind of study by one's own self without the aid of a teacher there is no *anadhyāya* or prohibition of study except when one is unclean in body or is in an unclean place. Another set of rules of Vedic study is given in the *Aitareya Āraṇyaka* [v, 3, 3] ; "When the old water about the roots of the trees has been dried up, he should not study (the time after the full moon of Pausha, i.e. January–February is meant), nor in the forenoon, when the shadows meet, nor in the afternoon, nor when a thick cloud has arisen; and when rain falls out of season he should stop his study of the Veda (but not the study of Vedāṅgas, like Vyākaraṇa, as Sāyaṇa points out) for three nights, nor in this time should he tell tales, nor even at night at this time be fain to set them forth" [Keith's translation]. We may recall in this connection the earlier prohibitions of Vedic study in some specified times, places, and conditions in the Atharvaveda [vii, 66, Harvard ed.], viz. in cloudy weather, in storms, under the shade of trees, in green fields and within hearing of cattle.