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him what to cultivate and what to avoid, to share the food. He should encourage him by the words, 'be not afraid, you will gain advantage from what is taught here.' He should never indulge in foolish talk with him. He should look upon him in his heart as a son, should not teach anything partially, keep nothing secret and he should love him, never desert him in necessity and always befriend him when he goes wrong.' Like the duties of a teacher, there are ten qualities of a student. In the same text these ten are explained in details--dasa ime mahārāja upāsakassa upasaka guņā' : etc. (IV-1-9). Relation between teacher and student :
7.1. In the Buddhist tradition a student had to live for the first ten years in absolute dependence upon his teacher and he who has completed his tenth year may give å nissaya himself. The word nissaya dependence and in the monastic system it is a relation between ācārya and the anteväsin. The antevāsin lives nissaya' with regard to the ācārya i.e., dependant on him and the acārya gives his nissaya to the antevāsin i.e., he receives him into his protection and care 24 In other chapters of the Mahāvagga, nissaya is said also of the relation between Upadhyâya and saddhivihāraka. 25
Later this was relaxed and competent student bad to live only five years in dependence on his teacher. However, an unlearned on had to live in dependence on his teacher all his life. 26
7.2. Above all, the relation between a teacher and a student was like father and son. In the Mahāvagga lord says that—"The ācārya, O bhikkhus; ought to consider the antevāsika as a son; the antevāsika ought to consider the acārya as a father. Thus these two, united by mutual reverence, confidence and communion of lifo, will progress, advance and reach a high stage in this doctrine and discipline."?27 Notes and References : 1. This is the view of Sri S.K. Das and we do agree with this
observation of Sri Das; Refer "Thc Educational system of the
Ancient Hindus" of Sri Das; p. 1. 2. The direction for the performance of a rite as given in the Brah
mana portion of the Veda, which according to Sāyaṇa consists of two parts, 1. Vidhi means 'precepts or commandments' e.g., Yajeta ‘he ought to sacrifice', Kuryat 'he ought to perform': 2. arthavada means 'explanatory statements as to the origin of rites and use of the mantras, mixed up with legends and illustra
tions : Refer the Sanskrit-English Dictionary of M. William. : Indian Reprint, Madras, 1987; p. 968.
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