Bhiksha

Here's a comprehensive summary of the provided Jain text, focusing on the concept of "Shiksha" (education) in Indian culture, as presented in the book "Bhiksha" by Jankinarayan Shrimali:

The text emphasizes the sacred, ideal, and beneficial nature of "Shiksha" (education) in Indian culture. "Shiksha" is defined as the learning imparted by a guru to a disciple, and this learning is considered universally beneficial, capable of accomplishing all good. The word itself signifies the process of learning, which is a lifelong endeavor. True learning leads to fruition.

The text draws heavily on the Vedas and Upanishads as vast reservoirs of knowledge. While the Upanishads generally impart wisdom through stories and dialogues, the Taittiriya Upanishad specifically dedicates an entire chapter, "Shikshavali," to education, detailing its means, methods, and precautions. The Upanishad proudly proclaims that "Vidya" (knowledge/education) is like a "Kalpa-lata" (wish-fulfilling creeper), capable of granting all desires, a concept now realized through modern scientific advancements like telephones, television, and space travel.

Education is presented as a driver of both material and spiritual progress. Material education rooted in a spiritual foundation leads to well-being. Crucially, education is seen as the foundation of character building. Individuals who are continuously educated through proper sanskaras (disciplines/values) conduct themselves in accordance with their learning. Thus, education shapes the individual first and then the collective.

The profound importance of education is highlighted by the fact that Adi Shankaracharya, who completed his life's work by the age of 32, prioritized "Shiksha" for his commentaries. Education is considered instrumental in fulfilling all four Purusharthas (aims of human life) – Dharma, Artha, Kama, and Moksha – and even makes the ultimate aspiration, Moksha (liberation), accessible. Shankaracharya concluded that "only knowledge is the direct means to attain Moksha." Furthermore, upon the completion of their education, gurus would instruct their disciples with the command: "Speak truth, practice dharma." These ideals are credited with the timeless and enduring nature of Indian civilization, which has outlasted many ancient civilizations.

The text advocates for an "Anandamayi Shiksha" (joyful education), stating that education should never be dry. It is equated with "Brahmavidya," and since Brahman is inherently full of "rasa" (essence/joy), education leads to a blissful state. This leads to fearlessness. The text praises Gurudev Rabindranath Tagore's educational philosophy as joyful and fearless, exemplified by his approach at Shantiniketan. He believed in imparting education when students were receptive, while also valuing play, enjoyment of nature, and learning through experience as integral parts of education. The text laments that millions of children today yearn for such joyful education.

However, joyful education must be grounded in "Jeevan Satya se Parichit Shiksha" (education that introduces one to life's realities). The text acknowledges that true joy cannot be experienced on an empty stomach. Indian philosophers and Upanishad thinkers recognized this, making "Anna" (food) the first step towards Brahmavidya. The declaration "I am food, I am food" is seen as an expression of a fulfilled heart. While acknowledging Karl Marx's struggle against hunger, the text critiques its lack of ethical and educational grounding. Indian education also addresses hunger but from a spiritual foundation, advocating for the "Trusteeship Principle" and the concept of "Tena Tyaktena Bhunjitha" (enjoy through renunciation).

The Nasiketa Upakhyan (story of Nachiketa) is presented as a prime example of the caliber of students produced by Vedic Indian education. Nachiketa, seeing his father offer old, infertile cows in a sacrifice, prevented him from doing so. When his enraged father cursed him to death, Nachiketa went to Yama (the god of death) and obtained Brahmavidya. This story, translated into numerous languages, embodies the ideal of "speak truth, practice dharma" and the unity of word and deed, showcasing the essence of Indian education.

Finally, the text highlights the concept of "Samavedana" (empathy) through the example of Abraham Lincoln. His act of returning to rescue a pig stuck in the mud, driven by the "pain in his heart" at seeing its suffering, illustrates that compassion and the desire to alleviate others' pain are not acts of charity but innate responses to shared suffering. This inherent empathy is a crucial outcome of a truly educated individual. The text concludes by stating that education based on the ideals of "speak truth, practice dharma" is capable of building an ideal society, nation, and world, and this responsibility rests with the students. The Upanishads, in fact, consider the student to be the guru, as the student's questions elicit knowledge from the teacher.