प्राचीन भारत में शिक्षा (डॉ. ए.एस. अल्तेकर - गुरुकुल एवं बौद्ध विहार शिक्षण इतिहास)

1] THE CONCEPTION AND IDEALS OF EDUCATION 13
a few Vedic hymns necessary for their daily use, and
devoted their main energy to the study of the subjects
of their own choice like logic, philosophy, literature,
poetics or law. The educational curriculum of the
Smṛitis represents the Utopian idealism of the Brahmana
theologian and not the actual reality in society.
Development of Personality: The development of
personality was in fact the third aim of the educational
system. This was sought to be realised by eulogising the
feeling of self-respect, by encouraging the sense of self-
confidence, by inculcating the virtue of self-restraint and
by fostering the powers of discrimination and judgment.
The student was always to remember that he was the
custodian and the torch-bearer of the culture of the race.
Its welfare depended upon his proper discharge of his
duties. If the warrior shines on the battlefield, or if the
king is successful as a governor, it is all due to their proper
training and education (A. V., XI. 15. 17.). To support
the poor student was the sacred duty of society, the non-
performance of which would lead to dire spiritual cala-
mities. A well trained youth, who had finished his
education, was to be honoured more than the king himself.
It is but natural that such an atmosphere should develop
the student's self-respect in a remarkable manner.
Influence of Self-confidence: Self-confidence
was also fostered equally well. The Upanayana ritual,
as we shall see in Appendix I. B, used to foster self-
confidence by pointing out that divine powers would co-
operate with the student and help him on to the achieve-
ment of his goal, if he on his part did his duty well.
Poverty need not depress him; he was the ideal student
who would subsist by begging his daily food. If he was
willing to work in his spare time, he could demand and
get free education from any teacher or institution. Self-