Education In Jainism

Here's a comprehensive summary of the Jain text "Education in Jainism" by Dr. Hemant Shah, based on the provided pages:

The article "Education in Jainism" by Dr. Hemant Shah explores the profound and integral role of education within the Jain philosophical and religious framework. It asserts that Jainism, as one of the world's oldest independent religions, offers a complete system that significantly contributes to global thought, particularly in its emphasis on non-violence, truth, and peaceful coexistence.

Jainism's Core Philosophy and the Goal of Life:

Jainism views life holistically, aiming for Nirvana or liberation from suffering. This ultimate goal, according to Tattvartha-sutra, is achieved through the harmonious combination of Right Faith (Samyak Darshan), Right Knowledge (Samyak Jnana), and Right Conduct (Samyak Caritra). Unlike other philosophies that might emphasize one over the others, Jainism stresses the necessity of all three working in tandem. Knowledge, in particular, is crucial for spiritual development and understanding the nature of reality.

Jain Theory of Knowledge (Epistemology):

Jainism posits that the soul (Jivatma) possesses an inherent, intrinsic capacity to know all things. This capacity is directly proportional to the soul's purity, with karmic obstructions hindering this knowledge. The ultimate state of the soul is Ananta Jnana (Infinite Knowledge).

The Jain theory of knowledge differentiates between two primary modes of understanding (Upyoga):

• Darshan (Sensation/Perception): This involves perceiving the generalities of things without grasping their particulars. It is categorized into four types: visual, non-visual, clairvoyant, and pure.
• Jnana (Cognition/Knowledge): This is the more detailed understanding of specific aspects. Jainism classifies knowledge into two main divisions:
  • Valid Knowledge (Pramana): Consists of five types: Senseous (Mati), Authoritative (Sruta), Clairvoyant (Avadhi), Telepathic (Manah Paryaya), and Pure (Keval).
  • Fallacious Knowledge (Viparyaya): Includes mistaken forms of the first three types of valid knowledge (Kumati, Kusruta, Vibhang).

This epistemological framework is presented as consistent with Jain metaphysics, ethics, and its understanding of the soul, fostering a rational outlook and an understanding of the soul's capabilities and limitations.

Reason, Intuition, and Faith in Jainism:

The article then delves into the interconnectedness of Reason, Intuition, and Faith from a Jain perspective.

• Reason: Defined as the rational element of intelligence, encompassing the entire mind in action, and being superior to the intellect which is more abstract and partial.
• Intuition: Considered a subjective, higher, and direct source of knowledge, free from the limitations of reason. While beyond reason, it is not against it and requires intellect for expression.
• Faith (Shraddha): In Jainism, faith is compatible with reason and is essential for supporting what reason reveals. It is not mere belief but a steadfast conviction that makes one strong. Faith is understood in three interdependent aspects: faith in oneself, in humanity, and in God. Jainism emphasizes equanimity and right faith (Samyak Darshan) as the foundation of religious practice.

The Jain Ideal of Self-Effort and the Goal of Education:

Jainism uniquely emphasizes that infinite power lies latent within each soul. The path to perfection involves utmost self-effort to overcome internal enemies. Lord Mahavir advises, "Fight with yourself. Why fight with external foes? He who conquers himself, through himself will obtain happiness." This self-effort is directed towards achieving the unity of Right Knowledge, Right Vision/Faith, and Right Conduct.

The fundamental spirit of Jainism, and by extension its educational philosophy, is "to live and let live," fostering understanding, tolerance, cooperation, and peaceful coexistence. These qualities are seen as essential for individual development and societal harmony.

Right Faith and Right Conduct in Detail:

• Right Faith (Samyak Darshan): Its prerequisites include calmness (Prasama), enthusiasm for righteousness (Samvega), compassion (Anukampa), and belief in truth (Astikya). Achieving right faith leads to a complete transformation of a person's outlook, values, and relationships.
• Right Conduct (Samyak Caritra): This involves disciplined living, self-restraint, and adherence to the five great vows: non-injury (ahimsa), truthfulness (satya), non-stealing (asteya), non-possession (aparigraha), and virtuous living (brahmacharya). This is further supported by five careful practices (Samiti) and three types of self-control. The article also mentions twelve reflections and ten virtues (e.g., forgiveness, humility, purity) as essential.

The article highlights the significance of Gunavratas and Siksavratas (qualitative and disciplinary vows) as crucial self-disciplinary practices vital for individual welfare, social harmony, and world peace. These vows are presented as having great relevance in modern educational systems.

The Concept and Role of Education in Jainism:

In its simplest sense, education is defined as a process of training the body, mind, and soul. Its aims are to enable individuals to live more effectively and efficiently, fostering physical, mental, and moral development. Education imparts knowledge, cultivates intelligence, strengthens the body through yoga, instills good conduct through life skills, and nurtures virtuous character through values.

Drawing parallels with Dr. S. Radhakrishnan's views, the article emphasizes that true education aims to cultivate human virtues, kindness, sensitivity to human needs, freedom of mind, and integrity. It leads to right knowledge, vision, faith, conduct, and victory over sensuous limitations, ultimately serving as a path to liberation.

Jainism's Perspective on "Educere":

The article aligns with the Indian philosophical tradition, including Jain canonical literature, which states that "Education is the manifestation of the perfection already in man." Knowledge is considered inherent, and education's role is to "educe" or bring forth the inner, hidden potential within every human being. This resonates with Sri Aurobindo's assertion that "The first principle of the true teaching is that nothing can be taught."

Critique of Modern Education and the Jain Solution:

The article contrasts the current education system with the Jain ideal, noting a shift from knowledge for liberation to technology for physical pleasures and a focus on material success in a globalized world. It argues that information is not knowledge, and intellect is not vision. The author calls for an improvement in the current system by adopting the Jain concept of education to address materialistic and misleading approaches.

Conclusion:

The conclusion reiterates that education in Jainism is intrinsic to its way of life. It encompasses not just knowledge but also vision and sound character, serving as a means to achieve liberation from suffering. The Jain way of life, characterized by controlled discipline and adherence to vows, cultivates inner qualities leading to perfection.

The article emphasizes Jainism's universal values, ethics, epistemology, non-absolutism (Anekantvada), and the theory of manifold aspects of reality (Syadvada). These principles foster tolerance, mutual understanding, and peaceful coexistence by moving away from extreme judgments. The Law of Karma is presented as the foundational element of Jain reality, epistemology, and ethics, guiding the soul towards purity through the processes of stopping (samvara) and removing (nirjara) karmas.

Ultimately, the article posits that an ideal education system should reflect the comprehensive principles found in Jainism, promoting non-hurting, forgiveness, love, and a balanced approach to life that fulfills the highest human potential. The author concludes by referencing Dr. Kalidas Nag's admiration for Jainism's unwavering faith in peace and non-violence, suggesting that a "World Federation of Ahimsa" would be a noble contribution of India to humanity, embodying the ideals of Jain education.