Ancient Indian Education (Brahmanical and Buddhist) c16.91

c16.91

The direct educational evidence of the Vaiśeshika Sūtras of Kaṇāda is meagre. There are several Sūtras giving arguments to establish the authority of the Veda as source of valid knowledge [i, 1, 3; vi, 1, 1–4; x, 2, 8–9]. The contents of those arguments need not concern us. Secondly, there is an interesting reference to *brahmacharya* (in the sense of observance of *dharma* in general according to the commentator) and *gurukulavāsa* (residence in the home of the teacher of a student for the purpose of studying the Veda, the twelve-year vow called *Mahāvrata* as explained by the commentator) as productive of invisible fruits [vi, 2, 2]. Thirdly, the distinction is explained between *Avidyā* and *Vidyā*. The former is defined as *dushṭajñānan* or vitiated knowledge due to the imperfection of the senses as a venue of knowledge and the imperfection of impressions received by them. The latter is defined as *adushtajñānam* or perfect knowledge. The term *Vidyā* also applies to the cognition of the Ṛishis and the vision of the perfected (*siddhadarśanam*) [ix, 2, 10–13].