Major centers of Vedic education in ancient India
At the end of the post-Vedic period, the nature of the education system began to change and small study centers were established in different areas of the country. These education centers were opened in famous religious cities, not in sage-ashrams or Acharya-klans located in the forests. By the coming of the epic period, this system took an orderly form. There are mentions of many education centers in Ramayana and Mahabharata. During this period, cities like Kashi, Kanchi, Kannauj, Kashmir etc. became famous as learning centers.
Kashi (Varanasi)
Kashi is one of the oldest inhabited cities in the world and the oldest inhabited city in India. Here the rivers Varuna and Asi used to meet in the Ganges, hence it was also called Varanasi. In the field of learning and education, the importance of Kashi started from the Vedic period. In the Upanishad period, Kashi started developing as a prestigious education center.
King Ajatashatru of Kashi and many other kings of Kashi were famous for their scholarship in country and longitude. Students from far away countries used to reach Kashi to get education from Kashiraj Ajatashatru. Parshvanath, the twenty-third Jain Tirthankara, was the son of King Ashwasena of Kashi. From his time, Kashi became the main center of Vedic religion as well as Jainism and philosophy.
In the Buddhist era, the importance of Kashi as a center of learning became more than ever. Kashi was a pioneer in Vedic philosophy, knowledge, logic and education. That's why Mahatma Buddha 'Dharmachakra-pravartan' Started from Kashi and started spreading his knowledge from here so that his influence could be on the scholars of Kashi.
'Sanjeev Jataka' According to Kashi-resident 'Bodhisattva' Went to Taxila for study and returned to Kashi after studying 'Batuko' started teaching. Five hundred batuks were his disciples and he became a world famous teacher. 'Kosiya-Jataka' I also have a description of this Acharya.
It is known from the Jataka literature that the minimum age of the student should have been 16 years to get admission in the schools of Kashi. Maurya-Emperor Ashoka got many Buddhist monasteries and monasteries built in Kashi. The Viharas, Chaityas, Stupas and buildings of Kashi were seen by the Buddhist monk Hiuen Tsang in the 7th century AD.
According to Hiuen Tsang, there were many storeyed buildings here which were very attractive and breathtaking. It is clear from this that during this period Kashi was the main site of all the three major schools of thought - Vedic, Jain and Buddhist. Kashi remained a major center of learning in medieval India as well. With the decline of Buddhism, Kashi again became the center of education of ancient, eternal, Vedic and Puranic philosophy. Here the education of Vedas, Vedanga, History, Purana, Astrology, Kalpa and Craft etc. was given.
When the Arabic scholar Alberuni came to India at the end of the tenth century, he went to Varanasi to get acquainted with Hindu scriptures. He has written- 'India's best schools are in this city. Hindu teachings have fled from our conquered territories to distant places like Kashmir and Varanasi.'
It is known from medieval inscriptions that the Vedas were studied in Varanasi. Many kings of the Gahadwal dynasty established Varanasi as their second capital. Under his patronage, the city remained an important center of education. The famous Kashmiri poet Sriharsha was a member of the Gahadwal ruler Vijaychandra. She 'Naishadh character' It was composed by staying in Kashi. Many great saints and poets like Kabir and Tulsi lived in Kashi. Even today this city is considered as the main center of ancient Sanskrit learning.
Taxila University
'Gandhara' in the Vedas A place named 'Takshashila' is mentioned but 'Takshashila' The city is first mentioned in Valmiki Ramayana. The city was situated on the eastern bank of the Indus river. According to many ancient texts, Maharaj Bharat, the son of Dushyanta and Shakuntala, founded Takshashila and ruled it 'Taksha' assigned to a person named This 'Taksha' It is called Taxila after the name of.
After the Mahabharata, Maharaja Janamejaya performed a Naagyagya at Taxila. Hence the relation of Takshashila 'Takshak' It is also associated with snake. According to the mention in the Mahabharata, Upamanyu, Aarushi and Veda, the disciples of Acharya Dhaumya, had received education in Taxila itself. From this it is inferred that Taxila had developed as a center of education in the later Vedic period.
Taxila was famous as a major center of knowledge and learning during the period before 7th century AD. According to the people, a large number of students from the country and abroad used to come to Taxila and get education from the Acharyas.
According to the commentaries and atthakathas of Tripitaka, a large number of students from places like Pataliputra, Banaras, Rajagriha, Mithila and Ujjayini used to come to Taxila for higher studies. 'Tilmushti Jatak' According to it, the discipline of the schools of Taxila was very strict and even the boys of the kings could be beaten if they repeatedly blamed. It is mentioned in many Jatakas that many kings of Varanasi also visited Taxila for their sons to get higher education because Taxila was the other center for the education of politics, weaponry, Ayurveda and law and science etc.
There was also such a Vidyapeeth in Taxila, in which 101 princes were getting education from an Acharya. This Acharya's Gurukul is called 'Gurukul of princes' Can be called. Other schools of Taxila were also famous throughout India. 'Dhonsakh Jatak' It is written that boys of Brahmin and Kshatriya Varnas from all over India used to go to Takshashila to study.
All the dvija-sons (Brahmin, Kshatriya, Vaishya) used to receive education together. The Kshatriyas used to study Vedas along with the Brahmins and the Brahmins also learned archery along with the Kshatriyas. It is known from the Jatakas that a Brahmin Rajpurohit sent his son to Taxila to get the education of archery. Kshatriyas, Brahmins and Vaishyas, as well as tailors and fishermen, who were considered low castes, received education here. It was forbidden for the Chandalas to study in Taxila. 'Chit Sambhut Jatak' It is written that the Chandal people disguised themselves, used to get education in Taxila.
Meritorious students were sent to Taxila to get education on state aid. Mention of such students going with the princes and princes of Varanasi and Rajagriha is found in the Jatakas. In this era, talented poor students were supported by the state and society. The graduates of Taxila include the names of some of the most famous figures in Indian history.
Knowledge of Sanskrit grammar 'Panini' He was a resident of Shalatur in Gandhara. He probably got his education in Taxila. Some famous persons contemporaries of Gautam Buddha were also students of Taxila including Kosalaraj 'Prasenjit' , Mallaraj 'Bandul' , Lichchavi King 'Mahali' and renowned surgeon 'Jivak' was the chief. Description of Jeevak's immense knowledge and skills 'Vinay-Pitak' Meets.
Chandragupta, the founder of the Maurya kingdom, was educated at Taxila. His Guru 'Acharya Chanakya' He was a graduate of Taxila and was a teacher of politics and economics in the same university. Prince of Kashi 'Brahmadutt' , the boy from Magadhraj 'Arindam' , Prince of Indraprastha 'Sutsom' , the prince of Mithila 'Videha' , Prince of Indraprastha 'Dhananjay' , Suruchi, the prince of Mithila and the prince of Kampillak country, also received education in Taxila.
Some scholars are of the opinion that there was no organized institution like the modern university in Taxila. There were many small Gurukuls in the city in which the Acharyas personally taught various subjects. In some gurukul, 500 or more students also studied. For this reason, if they are placed at par with modern universities, then it will not be an exaggeration.
The age of starting education in the higher education centers of Taxila was sixteen years. Students used to come to Taxila after getting their primary education in their respective cities. Along with the kings, Brahmins and eminent people from all over the country used to send their sons to Taxila for education. A Jataka-Katha throws a good light on the education method of Taxila.
In Taxila's curriculum, Ayurveda, archeology, astrology, trilogy, grammar, philosophy, mathematics, astrology, calculation, numerology, commerce, snake science, tantrashastra, music, dance and painting etc. had the main place. According to the mentions in the Jatakas, at least three Vedas and 18 Vidyas were taught in Taxila. For the education of rituals, Varanasi was more famous than Taxila. There have been mentions in Jataka literature regarding the subjects taught in Taxila-
(1) Vedatrayi: Only three Vedas are mentioned everywhere in the Jatakas. Probably the Atharvaveda was not included in the Vedas till this period. 'Trilogy' in Kautilya's Arthashastra too Atharvaveda has not been included in it.
(2) Ashtadasha Vidyas: Taxila is mentioned many times in the Buddhist Jatakas. Here proficiency in Ashtadasha Vidyas was obtained. Warcraft, grammar, philosophy, astrology, fortune telling, bookkeeper, trade, agriculture, charioteering, Indrajaal, Gupta Nidhi exploration, music, dance and painting were included in the Ashtadash Vidyas.
(3) sip or craft: Various types of craft work were taught in Taxila.
(4) Archery: 'Asdis Jatak' There is a description of Asadrish (Asdis) Kumar, who obtained extraordinary proficiency in archery from the Acharya of Taxila.
(5) Palmistry: 'Susim Jatak' According to it, Prince Susim of Varanasi learned palmistry along with the Vedas from Acharya at Taxila.
(6) Mantra-Vidya: 'Unqualified person' According to it, a Brahmin Kumar living in Kashi studied the entire mantra-vidya in Taxila. 'Champeya Jataka' It is written that a student had learned such a mantra in Taxila by which he could subdue all the living beings. The details of the snake being subdued by that student have also been given in a person.
(7) The ability to understand the voice of all beings: 'Parantap Jataka' There is a description of a Kumar who went to Taxila and studied that Vidya so that the voices of all beings can be understood.
(8) Medicine: Taxila was very famous from the point of view of medicine. Students from far and wide used to reach Taxila to study medicine. The famous Rajvaidya Jivak of Magadha Emperor Bimbisara had received education in Taxila itself.
The students lived under the supervision of their teacher. Acharyas could also inflict physical or other punishments on their students. Repeating world famous adjectives with Acharyas is a sign of the fact that at that time the city of Taxila was well known for its education. Generally, the teaching work was with those Acharyas who got land for subsistence from the state.
No tax was collected from such land. The entire income of this land was used only for the teachers. Kautilya has also mentioned such teachers, who were paid salary by the state which is called 'Pooja Salary' Used to say During this period, the number of Naishthik brahmacharis was very high, who, being proficient in Vedas and Kalpas, lived in a deserted place and their disciples used to be with them.
Here the syllabus was fixed and the students studied the subjects as per their wish. The main goal of education was the welfare of the society and not the achievement of material means or meaning. After finishing education in Taxila, students also used to travel to get practical knowledge of crafts, business etc. and to study the customs of the country-longitude.
4th century BC From the 6th century AD, Taxila was attacked by Yavanas, Bactrians, Shakas, Pahalavas, Kushanas and Hunas, due to which the Gurukulas of Taxila suffered heavy damage. Nevertheless, the importance of the Taxila education center remained till the fourth century AD. The Chinese traveler Fahien who came to India in the fifth century AD and the travelers who came after him have not given any description of Taxila, which infers that Taxila was destroyed before the arrival of Fahien. Now Taxila is in Pakistan.
Kashmir
Since ancient times, Kashmir was the main center of religion and education. In the beginning it was the main center of Shaivism, but later it became the main center of Buddhism and education as well. In the first century AD, the Saka ruler Kanishka organized the fourth Buddhist council in Kashmir itself. There were talented scholars of Buddhist philosophy, literature, justice, astrology, history etc. in Kashmir, who composed many texts.
'Harivijay' का रचनाकार रत्नाकर (नौवीं सदी), ‘वृहत्कथामंजरी’ , ‘रामायणमंजरी’ , ‘भारतमंजरी’ , ‘बोधिसत्वावदान’ का कर्ता क्षेमेन्द्र, ‘कलाविलास’ , ‘चतुर्वर्गसंग्रह’ , ‘नीतिकल्पतरू’ , ‘चारूचर्या’ आदि ग्रन्थों का रचयिता सोमेन्द्र (क्षेमेन्द्र का पुत्र), ‘श्रीकंठचरित्’ का लेखक मंखक (बारहवीं सदी) आदि विद्वान् काश्मीर के निवासी थे। काश्मीरी लेखक कल्हण ने ‘राजतरंगिणी’ लिखी जो तत्कालीन इतिहास जानने का प्रमुख स्रोत है।
धारा नगरी
धारा नगरी आठवी शताब्दी ईस्वी से परमारों की राजधानी थी किंतु मालवा के परमारों की शक्ति का वास्तविक उत्कर्ष वाक्पति मुंज (ई.972-994) के समय आरंभ हुआ। उसके समय में धारा नगरी भी देश भर में हिन्दू-धर्म एवं शिक्षा के महत्वपूर्ण केन्द्र के रूप में प्रसिद्ध हुई। मुंज के अनेक उत्तराधिकारियों ने धारा नगरी को विद्या और ज्ञान के केन्द्र के रूप में संरक्षण दिया।
‘दशरूप’ का लेखक धनंजय और ‘यशोरूपावलोक’ का रचियता धनिक परमार राजाओं के आश्रित थे। परमार शासक भोज अपने पूर्ववर्ती शासक मुंज की भाँति विद्वान् और प्रतिभाशाली शासक हुआ। वह राजनीति, दर्शन, ज्योतिष, वास्तु, काव्य, साहित्य, व्याकरण, चिकित्सा आदि विभिन्न विषयों का प्रकाण्ड पंडित था।
उसने राजमृगांक, विद्वज्जन मण्डल, समरांगण, शृंगारमंजरी तथा कूर्मशतक आदि अनेक ग्रन्थों की रचना की। भोज की राज्यसभा में बल्लल, मेरुतुंग, वररुचि, सुबंधु, अमर, माघ, धनपाल, मानतुंग, विज्ञानेश्वर, उवट आदि अनेक प्रसिद्ध लेखक रहते थे। उसने अनेक विद्यालयों की स्थापना की। उसके द्वारा स्थापित ‘सरस्वती कण्ठाभरण मंदिर एवं भोजशाला’ विश्वविद्यालय के रूप में विख्यात हुई। भोज की मृत्यु पर किसी कवि ने कहा था-
अद्य धारा निराधारा निरालम्बा सरस्वती।
पंडित खंडिता सर्वे भोजराजे दिवंगते।।
अर्थात राजा भोज की मृत्यु से धरती, आधारविहीन हो गई, सरस्वती अवलम्बन विहीन हो गई और पण्डित खण्डित हो गए।
कन्नौज
कन्नौज नगर की स्थापना उत्तरवैदिक-काल में गंगा नदी के बायीं ओर हुई। इसका पुराना नाम कान्यकुब्ज है तथा यह ब्राह्मणों का बहुत बड़ा केन्द्र था। इस नगर का प्रथम उल्लेख रामायण में मिलता है। उस काल में यह पौराणिक धर्म का बड़ा केन्द्र था। महाभारत में इस नगर का उल्लेख कई बार हुआ है। BC दूसरी शताब्दी में पतंजलि ने भी इस नगर का उल्लेख किया है।
दूसरी शताब्दी ईस्वी के विश्वप्रसिद्ध भूगोलवेत्ता टॉलेमी ने भी कन्नौज का उल्लेख किया है। ई.405 में जब फाह्यान कन्नौज आया तो उसने यहाँ दो बौद्ध विहार देखे। पाँचवीं शताब्दी में कन्नौज गुप्त-साम्राज्य के प्रमुख नगरों में से एक था। उनके काल में कन्नौज में अनेक मंदिरों का निर्माण हुआ। गुप्तकाल में कन्नौज हिन्दू-शिक्षा का प्रमुख केन्द्र था। परवर्ती-गुप्त काल में कन्नौज में अनेक बौद्ध विहारों की स्थापना हुई। छठी शताब्दी ईस्वी में श्वेत हूणों के आक्रमण से इस नगर को बहुत क्षति पहुँची।
सातवीं शताब्दी ईस्वी में चीनी यात्री ह्वेनत्सांग ने कन्नौज का उल्लेख किया है। उस समय यहाँ सैंकड़ों हिन्दू एवं बौद्ध मंदिर थे। गंगा के पूर्वी तट पर लगभग चार मील तक विहार ही विहार थे। ‘हर्षचरित’ के रचयिता बाणभट्ट ने कन्नौज के एक आचार्य-कुल में शिक्षा प्राप्त की थी। हर्ष के शासन काल में कन्नौज में बौद्ध और हिन्दू विद्वानों के बीच दार्शनिक-शास्त्रार्थ होते थे। ह्वेनत्सांग ने लिखा है कि कन्नौज के ब्राह्मण-पण्डित विद्वत्ता में अद्वितीय थे।
हर्ष के समकालीन राजशेखर ने अनेक ग्रन्थों की रचना की। प्रतिहारों के समय में भी कन्नौज शिक्षा का महत्वपूर्ण केन्द्र बना रहा। गहड़वालों के युग में भी कन्नौज की पुरानी कीर्ति बनी रही। इस प्रकार सातवीं सदी से लेकर बारहवीं सदी तक कन्नौज देश के प्रमुख शिक्षा-केन्द्रों में से एक था।
ई.1018 में महमूद गजनी ने कन्नौज पर आक्रमण किया तथा नगर एवं उसकी शिक्षण संस्थाओं को बहुत नुक्सान पहुँचाया। ई.1194 ई. में मुहम्मद गौरी ने कन्नौज पर अधिकर कर लिया। उसके बाद कन्नौज का धार्मिक एवं शैक्षणिक महत्व समाप्त हो गया।
कांचीपुरम्
कांची अथवा कांचीपुरम् दक्षिण भारत की एक प्राचीन धार्मिक नगरी है जो मेघावती नदी के किनारे स्थित है। इसे दक्षिण भारत का काशी भी कहा जाता है। कांची भारत के इतिहास की एक ऐसी नगरी है जहाँ हिन्दू-धर्म, बौद्ध धर्म तथा जैन-धर्म ने अपना प्रभाव जमाए रखने के लिए सैंकड़ों साल तक प्रतिस्पर्द्धा की।
वैदिक धर्म: महाभारत के समय भी कांची अस्त्तिव में थी। BC तीसरी शती के आचार्य पतंजलि ने अपने ग्रंथ महाभाष्य में कांची का उल्लेख किया है। तीसरी शताब्दी इस्वी में कांची पल्लव राजाओं की राजधानी बनी। पल्लवों के नेतृत्व में कांची संस्कृत भाषा और साहित्य के अध्ययन के महान् शिक्षा-केन्द्र के रूप में विख्यात हुई। चौथी शताब्दी ईस्वी में कालीदास ने भी इस नगरी का उल्लेख किया है। गुप्त सम्राट समुद्रगुप्त (ई.335-85) ने अपनी दक्षिण भारत विजय के दौरान कांची के राजा को भी परास्त किया था।
बौद्ध धर्म: पहली से पांचवीं शताब्दी तक कांची में बौद्ध धर्म खूब फला-फूला। दूसरी-तीसरी शताब्दी के बौद्ध-आचार्य आर्यदेव कांची में शिक्षित थे जो नागार्जुन के बाद नालंदा विश्वविद्यालय के प्रधान बने। पालि भाषा के विद्वान बुद्धघोष एवं धम्मपाल भी कांची के शिक्षित थे। पांचवी शताब्दी ईस्वी के प्रसिद्ध बौद्ध शास्त्रार्थी दिग्नाग ने कांची से शिक्षा प्राप्त करने के बाद नालन्दा विश्वविद्यालय के विख्यात ब्राह्मण पंडित सुदुर्गम को शास्त्रार्थ में पराजित किया था।
उसके बाद ही नालंदा विश्वविद्यालय वैदिक धर्म की शिक्षा के स्थान पर बौद्ध धर्म की शिक्षा का केन्द्र बना। पांचवी-छठी शताब्दी का बौद्ध-भिक्षु बोधिधर्मन् कांचीपुरम् का पल्लव राजकुमार था जिसने चीन में शाओलिन कुंगफू की स्थापना की। कांची की बौद्ध संस्थाओं ने बर्मा तथा थाईलैण्ड में बौद्धों की ‘थेरवाद’ शाखा का प्रसार किया।
बिहार के गया क्षेत्र में स्थित कुर्किहार (अपनाक विहार) से प्राप्त नौवीं से ग्यारहवीं शताब्दी ईस्वी के अभिलेखों से ज्ञात होता है कि इस विहार को सर्वाधिक दान कांची से प्राप्त होता था तथा कांची के बहुत से बौद्ध-श्रद्धालु एवं भिक्षु गया की यात्रा करते थे।
जैन-धर्म: पहली शताब्दी ईस्वी में कांची में कुण्ड कुण्डाचार्य द्वारा जैन-धर्म का प्रसार किया गया। तीसरी शताब्दी ईस्वी में अकलंक द्वारा जैन-धर्म का प्रसार किया गया। पल्लवों के पूर्ववर्ती कल्भर राजाओं ने जैन-धर्म स्वीकार किया। इस प्रकार कांची में राजकीय संरक्षण मिल जाने के कारण जैन-धर्म का खूब प्रसार हुआ। पल्लव राजा सिंहविष्णु, महेन्द्र वर्मन तथा सिंहवर्मन (ई.550-560) ने भी जैन-धर्म का अनुसरण किया।
हिन्दू-धर्म का पुनरुत्थान: जब छठी-सातवीं शताब्दी ईस्वी में नयनार तथा आलवार संतों का उदय हो गया तो पल्लव राजाओं ने हिन्दू-धर्म अंगीकार कर लिया। सर्वप्रथम पल्लव राजा महेन्द्र वर्मन नयनार संतों के प्रभाव से जैन-धर्म त्यागकर हिन्दू बन गया। सातवीं-आठवीं शताब्दी के महाकवि दण्डिन् ने कांची के राज्याश्रय में रहकर अनेक ग्रन्थों की रचना की। कदम्बवंशी राजकुमार मयूरवर्मन तथा वात्स्यायन आदि विद्वानों ने कांची में रहकर शिक्षा प्राप्त की।
आठवीं शताब्दी में दक्षिण में शंकर के प्रभाव से शैव मत का तथा ग्यारहवीं शताब्दी में रामानुज के प्रभाव से वैष्णव धर्म का प्रभाव बढ़ा। दक्षिण के चोल शासकों तथा विजयनगर के शासकों ने हिन्दू-धर्म को अंगीकार किया किंतु उन्होंने जैन-धर्म को भी सम्मान दिया जो अब भी कांची में विद्यमान था। त्रिलोक्यनाथ एवं चंद्रप्रभ के जुड़वां जैन मंदिर में पल्लव एवं चोल शासकों के शिलालेख पाए गए हैं।
हिन्दू-धर्म में कांची को भारत की सात बड़ी धार्मिक नगरियों में सम्मिलित किया गया है जिन्हें सप्तपुरी कहा जाता है। हिन्दू-धर्म में मान्यता है कि कांची की पवित्र भूमि में इतनी शक्ति है कि यहाँ मृत्यु होने पर मोक्ष की प्राप्ति होती है। गरुड़ पुराण के अनुसार कांची सहित सभी सप्तपुरियां मोक्ष देने वाली हैं। कांची शैव एवं वैष्णव दोनों मतों के श्रद्धालुओं के लिए अत्यंत आदरणीय है। कांची में भगवान शिव के 108 तथा भगवान विष्णु के 108 मंदिर हैं।
कुछ लोगों का विश्वास है कि कांची का कामाक्षी अम्मा मंदिर आदिशंकराचार्य द्वारा स्थापित किया गया था तथा आदिशंकराचार्य ने कांची में एक मठ की भी स्थापना की किंतु एक अन्य मान्यता के अनुसार इस मठ की स्थापना शृंगेरी मठ की शाखा के रूप में 18वीं सदी में कुंभकोनम द्वारा की गई। बाद में इस मठ ने स्वयं को स्वतंत्र कर लिया। कांची में एक मठ ‘उपनिषद् ब्रह्मम् मठ’ के नाम से जाना जाता है।
मान्यता है कि इस मठ में ‘उपनिषद ब्रह्मयोगिन’ नामक संत ने महासमाधि ली थी जिन्होंने भारत के समस्त प्रमुख उपनिषदों की टीका लिखी थी। सदाशिव ब्रह्मेन्द्र ने इसी मठ में सन्यास लिया था।
पूर्व-मध्य-कालीन चोल वंश एवं पाण्ड्यवंश के शासन काल में कांची दक्षिण भारत का विख्यात शिक्षा केन्द्र बनी रही जहाँ अनेक आचार्य वैदिक साहित्य का अध्ययन-अध्यापन करते थे। दक्षिण भारत के साथ-साथ उत्तर भारत से भी विद्यार्थी कांची आते थे।