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

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

Education in Ancient India by Dr. A.S. Altekar

डॉ. ए.एस. अल्तेकर द्वारा

DevanagariHindipublished335 पृष्ठ

पृष्ठ 54, कुल 335 में से

संदर्भ में पढ़ें
पृष्ठ 54
  1. EDUCATION IN ANCIENT INDIA [Ch.
    that he was to be a king.¹ It was ambition alone that
    was responsible for sovereignty being vested in Brahmana
    families like those of the Śuṅgas, the Kaṇvas and the
    Kadambas. The recruitment to the army was not confined
    to the Kshatriya caste; inscriptions make it clear that it
    was very largely recruited from the agriculturists and
    Shudras. Dhanurveda also contemplates military education
    for all the four castes. It is interesting to note that when
    Yuan Chwang was in India in the second quarter of the
    7th century A. D., the kings of Ujjain, Maheshvar and
    Assam were Brahmanas, those of Pariyātra and Kanauj,
    Vaishyas, and those of Matipura and Sindh, Shudras.
    If members of all classes could become kings, it follows
    that they must be all following the military profession.
    The commercial and industrial lines were also very often
    followed by many Brahmanas and Kshatriyas. The caste
    system therefore made education rigid only to a limited
    degree and that too from c. 800 A. D.
    Caste System and Buddhist Education: The caste
    system did not at all influence the education imparted in
    Buddhist centres of learning. This was but natural, for
    the Buddha was against the system and argued that the
    worth of a man should be determined by his actual merit,
    and not by his descent or family status. Persons were
    admitted to the Order irrespective of their castes; Upāli,
    one of the favourite disciples of the Buddha, was a barber
    before he joined the Order.² But though it is true that
    everybody could become a preacher after a certain number
    of years, it is interesting to note that among famous Bud-
    dhist teachers and scholars, the vast majority consisted of
  2. Sārābhaṅga J. No. 522.
  3. Servants, slaves and debtors were refused admission to the Order
    because the Buddha did not desire to affect the rights of third
    parties by the admissions made into the Church.