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श्रमण-संस्कृति
Therefore the curriculum of the monks was based on the Suttanta, Dhamma and Vinaya.8
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The viharas were residential centres of learning. They came into existence first for spiritual training for the monks. But they gradually changed into great centres of learning. Later on, they turned into big Universities to which flocked students from far and near and gathered knowledge on different subjects. Admission to them was thrown open not only to monks but also to others who had a desire to receive education therefore. Students in no way felt any inconvenience to prosecute their studies there. Teaching of various subjects was carried on uninterruptedly from morning to evening.
One of the greatest contributions of Buddhism to Indian educational system was the establishment of a large number of corporate educational institutions. Some of which may easily be called 'Universities of that period." Of them, the university of Nalanda to which flocked students from far off countries attracts our attention most. It accommodated ten thousand pupils and one hundred teachers were there to teach them. During this period there were other Universities like Vallabhi, Vikramsila, Jagaddal, Odantapuri and Jayendra Vihara of Kashmir which deserve mention more. This shows the vastness of cultural activities carried on in the domain of education by the monks of the Viharas.
The contribution of Buddhism to the cause of Indian learning and education was thus, indeed very great.
An important aspect of the history of Buddhism in India is its manifestation in art and architecture. In order to appreciate the contribution of Buddhism to the growth of Indian art it must be realized that it is a part of the larger heritage of Indian art, the inner meaning of which cannot be understood without understanding the background of Indian religious symbolism.10 Buddhist art owes its origin due to the religious devotion and fervour of Buddha's follower.
