June 3rd, 2009 
Aman During this period, the earlier traditions and practices of education were codified into a regular system. Great emphasis was laid on the religious aims of education and its role in the formation of character, developing personality and achieving social efficiency and happiness. The teachers were strict in selecting the students for admission to academic career. Only sincere student could gain the most important part of knowledge y his complete devotion to his master. Instructions were oral and therefore, the students were at the mercy of the teacher, the students who were indifferent to studies or who found study too irksome and difficult were condemned and dismissed by the teacher. The teachers maintained a high moral character and educated their pupils by percept and example. Mannu mentions two classes of teachers. First, Upadhaya who took to teaching as a profession for his livelihood, Secondly, Acharya who taught his pupils without charging fees. Besides, the Gurukulas in the villages and towns, there were Parishads in the distant forests consisting of three or four teachers which imparted education in religion and philosophy.
The art of writing was fully developed in this age. The oldest alphabet known as Brahmi was employed in the records of Ashoka. Aramaic script was used from which was later derived the Kharosthi alphabet. Despite all that, the teaching continued to be mainly oral. One of the reasons for this was that the necessary material for writing lengthy records was not available. As a result recitation and recapitulation of lessons formed an important part in the daily routine of the students. The memory of an average student was highly developed and he could perform feats of memorizing which now seem impossible. But mere parrot like cramming of text books was not encouraged by the Indian educational system. The scholars were required to expound the meaning of hymns they had committed to memory. Reasoning and analysis formed essential parts of method of study and teaching. The progress of every student was carefully watched. There was a daily examination of every student and negligent and idle pupils were condemned and awarded punishments.
It appears from Manusmriti that the scope of subjects of study had considerably widened in this age. Many new subjects such as civil and religious law, the history of Puranic tradition, logic, philosophy, Vaikhanasa-sutra, Economics and Dandaniti were introduced. The princes had to receive military training relating to the organization of army besides the Vedic studies, economics and Dandaniti. The Buddhist texts give a long list of subjects of study for a Brahman which included four Vedas, Puranas, astronomy, astrology, grammar etc. The Kshatriyas had to acquire knowledge of elephants, horses, chariots, the art of war etc, while the Vaishyas and Sudras had to learn husbandry, merchandising and the care of cattle.
The duties of teacher and pupil were almost the same in the Buddhist and Brahamanic systems of education. The main difference between them was about educational institutions. In the Brahmanical system the education was imparted in the Gurukulas, where there was individual relationship between the teacher and his pupil. In the Buddhist system, education was imparted in the monasteries or Viharas, giving scope to collective life and a spirit of brotherhood among the monks who received education there.
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