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Ancient Indian Education (Brahmanical and Buddhist) c12.s5: Special Observances (Vratas) for Special Subjects of Study

Ancient Indian Education (Brahmanical and Buddhist) c12.s5

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Special Observances (Vratas) for Special Subjects of Study

c12.s5.1

It has been already indicated that there were prescribed some special *Vratas* or observances which the student had to keep through certain periods of time before the different texts appointed in the course of Brahminical studies could be taught him. We have already referred to the first of these, the *Sāvitra Vrata*, by the observance of which the student is introduced to the Sāvitrī verse. Then follows the *Śukriya Vrata* (duties of holiness) to be kept for three days, or twelve days, or one year, or any other period of time, according to the teacher's discretion [*Śāṅkh. Gṛ. Sū.*, ii, 11, 10]. By this *Vrata*, the student is enabled to study the main portion of the Veda. Next follows the *Anuvāchana*, or the way of studying the Veda "which can be done only after the Śukriya Vrata has been enjoined on the student. Before that nothing but the Sāvitrī can be taught to him" [ib., p. 69, note, *S.B.E.* ed.]. Finally come the *Śākvara*, *Vrātika*, and *Aupanishada* observances, each of which has to last one year, and which refer to the different parts of the Āraṇyaka. These three are special *Vratas* connected with the character of mystical secrecy attributed to the Āraṇyaka. After the lapse of the year through which the Vrata is kept, a ceremony is performed called *Uddīkshaṇikā*, i.e. the giving up of the Dīkshā or preparatory observance for the study of the Āraṇyaka texts. This *Uddīkshaṇikā* consists chiefly in the teacher's ascertaining whether the student has fulfilled the duties involved by the Vrata. Besides that, a repetition of the Upanayana also formed par of the preparatory rites for the study of the Āraṇyaka.¹ After this, the teacher goes out of the village in a north-eastern direction and sits down on a clean spot, turning his face to the east. Then when the sun has arisen, he recites in the way prescribed for the Veda-study (i.e. the *anuvāchana*) the Āraṇyaka texts to the student or the "*Rahasya*", as termed by Manu.

c12.s5.2

¹ According to Āpastamba, a fresh initiation is necessary for the study of the Atharvaveda but not of other Vedas [see *Vaitāna-Sūtra*, i, 1, 5].

c12.s5.3

These Vratas which the student has to undergo in the time of his studentship are those of the Ṛigvedins. There are some different Vratas for the followers of the Sāmaveda, which are thus explained by the commentator on Gobhila Gṛihya Sūtra, iii, 1, 28: "The *Upanayana* Vrata has been declared to refer to the study of the Sāvitrī; the *Godāna* Vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavamāna (this is the Pūrvārchika of the Sāmaveda); the *Vrātika-vrata*, to the study of the Āraṇyaka, with the exclusion of the *Śukriya* sections; the *Āditya-vrata*, to the study of the Śukriya sections; the *Aupanishada-vrata*, to the study of the Upanishada-Brāhmaṇa; the *Jaishṭha-sāmika-vrata*, to the study of the Ājya-dohas" [*SBE.*, xxx, p. 69 *n*].

c12.s5.4

It is thus clear that the graduated course of studies corresponded to a graduated course of special observances or practical disciplines, whereby the gradual development of the inner capacities answering to the growing difficulty of the subjects of study was sought to be secured.

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