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http://www.vedpradip.com/articlecontent.php?aid=434&linkid=1&catid=&subcatid=0&vedid=5

Indian culture is rare manifestation of an intense pride in knowledge. Knowledge, intelligence and spirituality have always held a very important place in India. In ancient times, Kashi was the center of knowledge. 10th century inscriptions have been found in a place called Kamoili in garthwal, which tell that learned brabhins received help. It is also evident that the kings bestowed help to the teachers and students for preaching and learning. Vallabhi in Kathiawar was a very famous center for education and also for international trade. Graduates from Vallabhi would get good jobs and high posts. Bhahmins from Gangaghat would send theirs sons to Vallabhi for studies.

Affluent people from Vallabhi would donate generously for the university. The kings, too financed the general expenses of the universities and donated books to them., this is made clear in the article title (South Indian Epigraphy) The successors of these kings also provided the required financial help to the University.

Shri Narayan, minister to the Rastrakulta king of South India, constructed a temple in Salotgi ( Bijapur ) which in the twelfth century became a center for vedic education. Many buildings were built there for students to stay in. A description of this says that five hundred acres of land were donated ( Epigraphia India ) for classrooms, lodging and boarding.

Other articles also say that in the south, many universities were run with government aid. Temples also changed into educational centers. In the twelfth century, in the district of South Askat, annariyam University ( South Epigram 1818 page 145) and Venkatesh Perumal Temple in Chikalngpur near Chennai were important educational institutions. In an article of eleventh century there is a description by students of Bijapur that discriplels of Acharya Yogeshwar were donated on thousand tow hundred acres of land for studying and lodging. Donations received in advance were helpful for the betterment of education, and also freed the centres from financial tensions. There were some villages where pandits with special knowledge lived, these drew interested students. Such villages were also given charity such as schools, hostels, medicines, food, handwritten books or money. According to ancient scripts the branch of study undertaken would be decided when the donations was made.

Methodical performances of Yagnas prove that Vedic education prevailed in the society. After being initiated the pupil would live and study at the Guru's home. Before the 6th century the Yagna was performed in the same manner by everyone, however by the 1200s, the rituals had been adapted and changed, so the ceremony was no longer done similarly by everyone. This very successful custom of Gurukul, was broken. Students started staying in temples, monasteries and hotels for education. The inscriptions found in that period throw light on certain facts- the donations were given to the institution and not to anyindividuals. The students were deemed knowledgeable in on vedic branch, that is they would be conversant with only one branch of vedic education. This shows that it was not possible to learn Vedas totally, due to the depthand the breadth of the study, students could only gain mastery over one branch of Vedas.

The analysis of the medieval literature tells us that apart from the Vedas, philosophy, subvedas and history were also taught and learned. In describing the virtues of a person receiving charity, names of many subjects are mentioned. Astrology and theological jurisprudence are also mentioned. After studying these subjects, the person would be a government office bearer. Therefore, intensive study and teaching of Vedang, poetry, grammar, theological jurisprudence and astrology was in the main stream. In the literature of that period, the names of all the four Vedas and their branches also Vedang and philosophy are mentioned. In the article by Sen Rules of Bengal it is mentioned that in the entire of North India Vedic Yagnas and vedas were studies.

From the names of vedic branches mentioned in South Indian Litrature , it can be concluded that a similar custom of vedic existed in the south. The names of many vedic branches are mentioned in Pratihar Candel Parmar and article written by Seikers of Bengal.

1) In the Kalka inscritions (Gorakhpur U. P.) are mentioned the names of the Brahmins who studied at Chandyogya, Vajysaneya and Medhyandin brances of vedas are mentioned

2) In the literature of Chediwansh ( M.P. ) the Dohwalayan, Shankhayan, Kath, Kuthumi and Renyaniya branches are mentioned in the literature of Chedawansh ( M.P )

3) In the article from Malwa, the names of Madyandin, Ashwalayan and Kauthumi are obtained from the article of Malwa.

4) Description of Brahmins studying Ashwalyan and Vajsaneya branches are obtained from the inscriptions of King Bhoj of Kannuj and King Govindchandra of Gahadwal.

5) Some names are obtained from inscriptions of Sen and Palwons rulers.

6) In the literature by Laxman Sen are mentioned the names of Yajus veda sam veda, rig veda and pipald branch of ahesva veda are mentioned in the literature by Laxmans. Branches of rig veda- Ashwalayan, Shankhayan, Shukhla Yajusve, madhyadin, kanva and vajsaneya.

7) Krishna Yajurveda-Maitsaini, Kanth and Tattaisia.

8) Samveda-Kauthuni and Ramayana.

9) Athesvaveda-Pippalapad


The names and classifications of these branches show that Rig, Sam and Yajus veda were studied in most of the parts of North India, but the stury of Pippalapad was restricted to East India only. Litrature from Southern India also states that other than Athervaveda, all three Vedas were taught and studied from dedilevel. The following shloka confirms the same.

Examination of all the inscriptions tells us that most of the Brahmins would teach the three Vedas ( Rig, Sam and Yajur ). That is why they were given the title of Devedi- for mastering two branches of the Vedas and Trivedi- for three. Mainly three Vedas are mentioned in the book shatpath Brahman (4/6/7).
The name of Vedang is also mentioned in the inscriptions of medileval period. Names of Brahmins who had expertise in Veda and Vedang appear in the literature from Bengal. Description of charity given to knowledgeable Brahmin, well versed in all the six branches of Vedas is found in Baisakpur inscriptions. In the following shloka from inscriptions of Govindpur, studying of six subjects of Veda and Vedang is discussed.

Other than these Gandervaveda, Aayurveda and Dhanusveda were also taught.
There is no need to specifically mention the education of Sanskrit literature. In the second century, most of the articles were written in Sanskrit for people. Not only this, in Gupta period inscriptions were inscribed in Sanskrit in poetry form. That is why it would be proper to say that education of Sanskrit language was given to every class.

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 Title : THE SYSTEM OF VEDIC EDUCATION IN ANCIENT INDIAN INSCRIPTIONS Author : Mr Rajeshkumar Upadhy

Read In Hindi

http://www.vedpradip.com/articlecontent.php?aid=434&linkid=1&catid=&subcatid=0&vedid=5

Indian culture is rare manifestation of an intense pride in knowledge. Knowledge, intelligence and spirituality have always held a very important place in India. In ancient times, Kashi was the center of knowledge. 10th century inscriptions have been found in a place called Kamoili in garthwal, which tell that learned brabhins received help. It is also evident that the kings bestowed help to the teachers and students for preaching and learning. Vallabhi in Kathiawar was a very famous center for education and also for international trade. Graduates from Vallabhi would get good jobs and high posts. Bhahmins from Gangaghat would send theirs sons to Vallabhi for studies.

Affluent people from Vallabhi would donate generously for the university. The kings, too financed the general expenses of the universities and donated books to them., this is made clear in the article title (South Indian Epigraphy) The successors of these kings also provided the required financial help to the University.

Shri Narayan, minister to the Rastrakulta king of South India, constructed a temple in Salotgi ( Bijapur ) which in the twelfth century became a center for vedic education. Many buildings were built there for students to stay in. A description of this says that five hundred acres of land were donated ( Epigraphia India ) for classrooms, lodging and boarding.

Other articles also say that in the south, many universities were run with government aid. Temples also changed into educational centers. In the twelfth century, in the district of South Askat, annariyam University ( South Epigram 1818 page 145) and Venkatesh Perumal Temple in Chikalngpur near Chennai were important educational institutions. In an article of eleventh century there is a description by students of Bijapur that discriplels of Acharya Yogeshwar were donated on thousand tow hundred acres of land for studying and lodging. Donations received in advance were helpful for the betterment of education, and also freed the centres from financial tensions. There were some villages where pandits with special knowledge lived, these drew interested students. Such villages were also given charity such as schools, hostels, medicines, food, handwritten books or money. According to ancient scripts the branch of study undertaken would be decided when the donations was made.

Methodical performances of Yagnas prove that Vedic education prevailed in the society. After being initiated the pupil would live and study at the Guru's home. Before the 6th century the Yagna was performed in the same manner by everyone, however by the 1200s, the rituals had been adapted and changed, so the ceremony was no longer done similarly by everyone. This very successful custom of Gurukul, was broken. Students started staying in temples, monasteries and hotels for education. The inscriptions found in that period throw light on certain facts- the donations were given to the institution and not to anyindividuals. The students were deemed knowledgeable in on vedic branch, that is they would be conversant with only one branch of vedic education. This shows that it was not possible to learn Vedas totally, due to the depthand the breadth of the study, students could only gain mastery over one branch of Vedas.

The analysis of the medieval literature tells us that apart from the Vedas, philosophy, subvedas and history were also taught and learned. In describing the virtues of a person receiving charity, names of many subjects are mentioned. Astrology and theological jurisprudence are also mentioned. After studying these subjects, the person would be a government office bearer. Therefore, intensive study and teaching of Vedang, poetry, grammar, theological jurisprudence and astrology was in the main stream. In the literature of that period, the names of all the four Vedas and their branches also Vedang and philosophy are mentioned. In the article by Sen Rules of Bengal it is mentioned that in the entire of North India Vedic Yagnas and vedas were studies.

From the names of vedic branches mentioned in South Indian Litrature , it can be concluded that a similar custom of vedic existed in the south. The names of many vedic branches are mentioned in Pratihar Candel Parmar and article written by Seikers of Bengal.

1) In the Kalka inscritions (Gorakhpur U. P.) are mentioned the names of the Brahmins who studied at Chandyogya, Vajysaneya and Medhyandin brances of vedas are mentioned

2) In the literature of Chediwansh ( M.P. ) the Dohwalayan, Shankhayan, Kath, Kuthumi and Renyaniya branches are mentioned in the literature of Chedawansh ( M.P )

3) In the article from Malwa, the names of Madyandin, Ashwalayan and Kauthumi are obtained from the article of Malwa.

4) Description of Brahmins studying Ashwalyan and Vajsaneya branches are obtained from the inscriptions of King Bhoj of Kannuj and King Govindchandra of Gahadwal.

5) Some names are obtained from inscriptions of Sen and Palwons rulers.

6) In the literature by Laxman Sen are mentioned the names of Yajus veda sam veda, rig veda and pipald branch of ahesva veda are mentioned in the literature by Laxmans. Branches of rig veda- Ashwalayan, Shankhayan, Shukhla Yajusve, madhyadin, kanva and vajsaneya.

7) Krishna Yajurveda-Maitsaini, Kanth and Tattaisia.

8) Samveda-Kauthuni and Ramayana.

9) Athesvaveda-Pippalapad


The names and classifications of these branches show that Rig, Sam and Yajus veda were studied in most of the parts of North India, but the stury of Pippalapad was restricted to East India only. Litrature from Southern India also states that other than Athervaveda, all three Vedas were taught and studied from dedilevel. The following shloka confirms the same.

Examination of all the inscriptions tells us that most of the Brahmins would teach the three Vedas ( Rig, Sam and Yajur ). That is why they were given the title of Devedi- for mastering two branches of the Vedas and Trivedi- for three. Mainly three Vedas are mentioned in the book shatpath Brahman (4/6/7).
The name of Vedang is also mentioned in the inscriptions of medileval period. Names of Brahmins who had expertise in Veda and Vedang appear in the literature from Bengal. Description of charity given to knowledgeable Brahmin, well versed in all the six branches of Vedas is found in Baisakpur inscriptions. In the following shloka from inscriptions of Govindpur, studying of six subjects of Veda and Vedang is discussed.

Other than these Gandervaveda, Aayurveda and Dhanusveda were also taught.
There is no need to specifically mention the education of Sanskrit literature. In the second century, most of the articles were written in Sanskrit for people. Not only this, in Gupta period inscriptions were inscribed in Sanskrit in poetry form. That is why it would be proper to say that education of Sanskrit language was given to every class.

****

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