Page 155 - Academic and Research Book_WEB

Mentoring in Ancient India

The early education system in India was based on young students living at a gurukula or vihara for a
period of 8 to 10 years (Altekar, 1944). This education system made it essential for the shishya (student)
to live in the same premises as his guru or teacher. Apart from imbibing religious knowledge, the students
got trained in several other fields such as grammar, philosophy, martial arts, music, and painting. The
guru was supposed to teach everything he knew to the student, without holding back any specialized
knowledge. One of the most significant features of this system was that the student was staying away
from his home, at the home of the teacher. Living under the guardianship of the guru and his family
was helpful to tone down the pampered children and to inculcate a sense of discipline and compatibility.
Students came from different social and economic classes and yet were under the influence of the family
of the teacher, treated as equals. This way of life made the students self-reliant, resourceful, and well-
trained to live in the world. Therefore, the guru was more than a teacher of a subject, represented a
parent, and was also the role model, a friend, philosopher, and guide for the students. He was regarded
in high reverence. For more details of the gurukula or vihara system, such as the admission procedure,
fee structure/waivers, and the strengths and limitations of the system, we again refer to Altekar (op. cit.).

There was a lot to learn from the teacher, since books did not exist. All the knowledge was transmitted
orally. A similar structure existed in the guru-shishya parampara (tradition) that existed in ancient
times and still exists in some music or arts education systems in India. The guru was supposed to be
very knowledgeable in his subject area. He was to continue his studies throughout his life. However,
merely a deep scholarship was not an adequate qualification for a guru. He was expected to also have
fluent delivery, readiness of wit, empathize with and understand his students, and can spontaneously
explain the most difficult texts.
The relationship between the teacher and the student was that of a father and son according to both
the Hindu and Buddhist traditions. Apart from taking care of the education, the teacher was supposed
to watch the conduct of his student, take care of his health, food, and so on. If a student was sick,
the guru was supposed to take care of him as he would take care of his son. This is how the mentor-
protégé relationship was at its best in the gurukula and vihara system.
On the downside, the Hindu gurukula system admitted only students of the higher castes. Apparently,
women were admitted during the very early ages. However, this tradition broke at some stage
in history. In the Buddhist system, on the other hand, students of all castes as well as women were
trained. Altekar gives a detailed discussion of the shortcomings of the system (ibid. Chapter XI). He
also describes the mentoring system followed in ancient knowledge centres for higher education,
such as Nalanda and Takshashila. The alumni of these famous institutions included eminent Kautilya,
Chandragupta Maurya, Aryabhata, and Nagarjuna, to name a few, who no doubt, achieved eminence
due to the excellent mentoring they must have received.

The core values inculcated in the medical students trained in the gurukula system are clearly reflected
in the words of advice given to them on their graduation, given in the Charaka Samhita (Chapter 8). A
few select statements have been freely translated into English and given here. For this purpose, I have
used the original Sanskrit text and its translations as provided by Altekar (ibid.) and Acharya Yadavji
Trikamji (2009).

• You should make a continuous and dedicated attempt to promote the health of your patients all
the time. Do not neglect your patient even if your life is in danger.
• Do not entertain any evil thought about the wealth or wives of others. Your attire and
appearance should be modest, not fancy. Your speech should be gentle, virtuous, assuring,
upright and concise.

144 | University Grants Commission