Unveiling Ancient Wisdom: Education in Indian Inscriptions

Introduction:

Inscriptions from ancient India provide invaluable and reliable records, often incised on stones, metals, and copper plates. They predominantly document religious endowments and secular donations, reflecting the philanthropic ethos of the time. Donative inscriptions, especially those detailing land-grants, constitute a significant portion of these records. Composed with great literary finesse, these inscriptions include prasastis or eulogistic verses on stone tablets and pillars, as well as detailed copper-plate inscriptions that delineate land grants. These inscribed pillars, known as stambhas, served various purposes: dhvajastambhas were erected in front of temples, jaya-stambhas celebrated victorious conquerors, and kirti-stambhas honored individuals renowned for their virtuous deeds.

Many epigraphic records, particularly those related to land-grants, document donations made to learned Brahmanas and deserving individuals. This was largely influenced by texts such as the Smritis, Mahabharata, and legal treatises, which extolled the gift of land as the most meritorious and a means of absolving sins.

While it is true that these inscriptions were not primarily intended to document the educational systems of their time, they provide valuable insights into the status of teachers, the nature of students, and the subjects of study prevalent during that era. These insights allow us to reconstruct a glimpse of the general education system that flourished during ancient India.

Significant Inscriptions from Ancient India

The Mathura Pillar Inscription:

During the reign of Candragupta II, the Mathura Pillar Inscription highlighted a tradition where teachers were honored alongside deities through worship. Shrines (gurvayatana) were dedicated to images and statues of teachers and founders of religious sects. Public benefactions played a crucial role in promoting education, typically in the form of both monetary and non-monetary gifts. Monetary gifts were often kept as a permanent fund (aksaya-nivi), with only the interest being utilized for their intended purposes. Non-monetary gifts predominantly consisted of grants of land, shaped as agraharas or villages, allocated to learned Brahmanas to support their religious pursuits. The concept of agrahara, a Hindu institution of the time, was recurrently mentioned in contemporary inscriptions, indicating its widespread practice under royal patronage.

The Khoh Copper Plate:

Dating back to 482-483 CE, the Khoh Copper Plate Grant issued by Maharaja Hastin referenced the agrahara of Korparika. This grant was awarded to Devasvamin of the Bharadvaja gotra and Gosvamin of the Kautsa gotra, possibly under the leadership of Gopasvamin within a religious institution. The communal ownership of the village is inferred from such grants, which were specifically intended for scholarly Brahmanas specializing in particular sakhas (branches of Vedic texts).

The Aphsad Stone Inscription:

Spanning from the fourth to seventh century CE, the Aphsad Stone Inscription attributed to Damodara-gupta in the seventh century CE documented agrahara grants to virtuous Brahmanas. These inscriptions underscored the continuity and importance of agrahara grants over several centuries, highlighting their role in sustaining scholarly communities.

The Shahapur Stone Image Inscription:

Dated to 672-675 CE during the rule of Adityasena, the Shahapur Stone Image Inscription commemorated Salapaksa's establishment of a mahagrahara at Nalanda. This inscription points to Nalanda's stature as a significant agrahara, benefiting scholarly Brahmanas and fostering the advancement of Vedic and other studies during that era.

The Nirmand Copper Plate:

The Nirmand Copper Plate Grant issued by Mahasamanta and Maharaja Samudrasena documented grants to Brahmanas specializing in the Atharvaveda, illustrating royal support for Vedic studies through agrahara endowments.

The Gunaigadh Inscription:

Attributed to Vainyagupta, the Gunaigadh Inscription detailed gifts to a Mahayana Sangha of Sakyabhikshus, including provisions for clothing, food, seating, and medicine, followed by an agrahara grant to the same Sangha. This inscription exemplifies the diverse forms of patronage extended to religious communities during ancient times.

The Sanchi Stone Inscription:

Under Candragupta II, the Sanchi Stone Inscription recorded the grant of the village Isvaravasaka and twenty-five dinaras. The interest from the dinaras supported the feeding of five bhikkhus (Buddhist monks) and provided for lamps to be used in the jewel house, illustrating royal benefactions to Buddhist institutions.

These inscriptions collectively offer a glimpse into the rich tapestry of educational and religious patronage in ancient India, highlighting the pivotal role of agrahara grants in nurturing scholarly pursuits and religious communities.

Educational System in Ancient Indian Inscriptions

Education in ancient India, as documented in inscriptions, primarily involved benefactions in the form of land grants that could yield income to sustain educational institutions. Brahmanas proficient in all four Vedas were esteemed as caturvedins and often lived collectively in villages. Honored with the title of Bhatta, notable Brahmana teachers like Bhatta Guhilasvamin (mentioned in the Bihar Stone Pillar Inscription of Skandagupta) and others (such as Bhatta Bhavadatta and Bhatta Haridatta in the Rajim Copper Plate Inscription) underscored the significance of scholarly lineage and recognition.

The terms acarya and upadhyaya were used for teachers, while sisya referred to pupils. Acarya encompassed those teaching Brahmanical, Buddhist, or Jain learning, whereas upadhyaya specialized in parts of the Vedas or Vedangas. Brahmacarin denoted unmarried students practicing celibacy. The educational curriculum emphasized the trayi (three Vedas), with caturvedins mastering all four Vedas, often associated with caturvidyagraharas.

References to Nyayasastra, Mimamsa, Puranas, and Dharmasastra in inscriptions highlighted the breadth of study, alongside specific mentions of scholars like Cakrapalita proficient in Nyaya, as noted in the Junagadh Inscription of Skandagupta. Arts and sciences like archery (Dhanurveda), literature (uchitra-katha-vidah), vocal music, and painting were also pursued.

Royal patronage extended to education and the arts was evident, with figures like Samudragupta known for their literary prowess and musical talents, as depicted in inscriptions like the Allahabad Stone Pillar Inscription. The Gupta era saw Sanskrit replacing Prakrit as the language of inscriptions, reflecting widespread familiarity with Sanskrit among the populace.

Teachers were highly respected, as seen in inscriptions where Uditacarya and others honored their teachers with shrines and statues. Even industrial guilds demonstrated proficiency in cultural and technical subjects. The reverence for teachers extended to Buddhist contexts, where figures like Harigupta prioritized honoring his guru over his parents, highlighting the esteemed position of educators.

The use of water-clocks for timekeeping and mentions of Hindu calendars in inscriptions further illustrate the scientific and cultural knowledge of the time. Educational institutions like viharas, ghatikas, and gurukulas received royal patronage, fostering a vibrant intellectual and religious environment.

Conclusion: Education and Artistic Advancements in Ancient India

The inscriptions discussed above paint a vivid picture of learning and cultural achievements in ancient India. The Gupta inscriptions, in particular, chronicle numerous instances of temple constructions, installations of images, and other architectural marvels. These records provide insights into the aesthetic beauty of Gupta arts, depicting vibrant cities like Dasapura with their gleaming temples, grand assembly halls, and towering viharas. Descriptions of elaborate structures likened to aerial chariots highlight the advanced engineering skills of the time, evident in the meticulous repairs of dilapidated temples by skilled artisans.

Technical education and training in fields like architecture and iconography flourished during this period. The precision and artistry displayed in sculptures of deities such as Shiva, the Mother Goddess, Varaha, Jain Tirthankaras, and Buddha underscore the sophistication of Gupta-era art. Mastery in architecture and sculpture was emblematic of a curious and skilled artisan class, pushing boundaries in artistic expression.

Inscriptions from ancient India also attest to the development of writing and calligraphy. Various scripts like Brahmi and Kharosthi were employed, showcasing the versatility and aesthetic appeal of engraved letters on stone, copper, and other metals. These inscriptions spanned epochs, reflecting the evolving cultural ethos and the artistic finesse of their creators. Manuscript copying was a significant activity among Buddhist students, emphasizing the importance of preserving and disseminating knowledge.

While references to education on Gupta coins are rare, the depiction of Sarasvati, the goddess of learning, on the coin of Samacaradeva from the later Gupta age, underscores the esteem for education in ancient India. This symbolizes a cultural reverence for learning that permeated through artistic expressions and daily life.

In conclusion, the inscriptions of ancient India not only document educational practices but also illuminate the artistic achievements and technical prowess of the Gupta era. They stand as testaments to a civilization that valued knowledge, creativity, and the meticulous craftsmanship that adorned its temples, cities, and manuscripts.

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Salomon, R. (1998). Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakit, and the Other Indo-Aryan Languages. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.

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Authored by Dr. Pijus Kanti Pal

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