Ancient Indian Education (Brahmanical and Buddhist) c16.96

c16.96

Some of the features of the prevailing system of instruction are also referred to in *Kārikā*, 51, in which *Śabda*, *Adhyayana*, and *Suhṛit-prāpti* are mentioned among the eight means of attaining perfection. *Adhyayana*, or study, as explained in the *Tattva-Kaumudī*, means receiving the syllables (and the words) of the spiritual sciences as they fall from the lips of the Guru according to prescribed regulations. The effect of *Adhyayana* is *Śabda*, i.e. comprehension of the meanings of the words learnt and hence oral instruction. Next to the *Śabda* comes *Ūha* or reasoning which consists in the examination of the meaning of *Śruti* or scripture by a process of dialectics not opposed to the scriptures themselves, and hence it means supporting the scriptures by solving all doubts and objections regarding them. *Ūha* is also called *Manana* by Vedic writers. Next comes *Suhṛit-prāpti*, literally, acquisition of friends. Its real meaning is that though one may arrive at truth by his individual process of right reasoning, yet he has no faith in his conclusions until he has discussed them with his “friends”, i.e. his guru, his pupils, and his own fellow-disciples. “Nyāyena svayaṁ parīkshitamapyartham na śraddadhate na yāvad-guru-śishya-sabrahmachāribhissaha saṁvādyate” [*Tattva-Kaumudī*]. Thus discussion or debate was rightly recognized as the concluding stage in the process of the study and investigation of philosophical truths.