Ancient Indian Education (Brahmanical and Buddhist) c12.s6.31

c12.s6.31

**Main Aim of Education was Development of Personality.** These tests for admission and the regulations governing the life of the student after the admission during the period of his education were no doubt determined by the very ideals and aims of that education. We have already seen how in the scheme of this ancient education moral training fills a scarcely less important part than mental training. The development of the inner nature or character of the student was deemed as one of the essential objects of education. The value attached to this aspect of education is apparent from the following significant declaration of Manu [ii, 97] in the chapter treating of the rules of studentship. "Neither the study of the Veda nor liberality nor sacrifices nor any self-imposed restraint nor austerities can ever procure the attainment of rewards to a man whose heart is contaminated by sensuality." This definitely and emphatically lays down the ancient view that mere intellectual development without the development of character, learning without piety, proficiency in the sacred lore with a deficiency in the practices it implies, will defeat the very ends of studentship. Thus the part of education that deals with the *life* of the students probably fills a larger place in the ancient pedagogic scheme than the part that deals with the mere intellect. Indeed, as the elaborate regulations we have already considered show us, the intellectual part of education covered only a part of the year; the lecture of the Vedic Professors continued during about half the year, the term practically beginning with the rainy season, while even from this comparatively short period we have to deduct the time taken by a fairly numerous list of holidays. But the strict and rigid rules governing the daily life of the student knew of no relaxation or interruption; the course of moral training provided for no holidays; the disciplinary regulations acted unceasingly as impersonal teachers, exercising a sleepless vigilance and control over the elastic and tender natures committed to their care. Daily has the student to get up early in the morning before sunrise, failing which he has to perform a penance [fasting the next day and muttering the Sāvitrī (Manu, ii, 220)]. He has to say his prayers twice a day at sunrise and sunset. Every morning and evening he has to go round the village begging and whatever is given him he has to hand over to his master. He is himself to eat nothing except what his master gives him. He has to fetch water, to gather fuel for the altar, to sweep the ground round the hearth, and to wait on his master day and night. This looks like menial service interfering with the student's studies according to our modern ideas, but we must bear in mind the accompanying explanatory regulation that the teacher is never to utilize the labour of his pupil for his own selfish, household purposes and Āpastamba's definite declaration that the observance of those rules is in the interests of the student's own welfare [i, 2, 5, 9]. Nor must we forget to consider that along with a progressive course of studies was prescribed a progressive course of austerities and discipline in the form of the various Vratas to be observed for promotion to higher stages of learning. The growth of the whole nature of the boy, and not the growth of his intellect merely, was the objective of this ancient pedagogy. The raw material is received into the workshop after due examination as to its soundness; it is then treated to different processes of manufacture; and finally sent out to the world as a finished product. The making of the nation or the country was in the charge of these schools. Their aim was to produce not mere recluses or scholars but whole men, ideal house-holders who would perfect family, society, and country.