Jain Agamo Me Mulyatmaka Shiksha Aur Vartaman Sandarbh

Here is a comprehensive summary in English of the provided Jain text "Jain Agamo me Mulyatmaka Shiksha aur Vartaman Sandarbh" by Sagarmal Jain, based on the provided pages:

The book "Jain Agamo me Mulyatmaka Shiksha aur Vartaman Sandarbh" (Value-Based Education in Jain Agamas and the Current Context) by Prof. Sagarmal Jain critically examines the current state of education and argues for a return to value-based learning, drawing heavily from Jain scriptures.

The Problem with Modern Education:

The author begins by diagnosing a fundamental flaw in contemporary education: its misplaced direction. Modern education, according to Jain, floods individuals with information but fails to build character. The purpose of education has been neglected, leaving teachers, students, rulers, and society uncertain about the reasons for learning and teaching. This has led to an "anarchy" or "directionlessness" in education, primarily focused on linking education to livelihood. While the author acknowledges that the current social unrest and tension stem from a lack of understanding or a flawed perspective on life's objectives and values, he refutes the idea that the primary cause is the lack of employment-oriented education. In his view, the root of all human suffering lies in a selfish, materialistic outlook.

The True Purpose of Education:

Jain challenges the notion that education's sole purpose is to provide a means of sustenance or "earning a livelihood." He argues that in the current era of scientific advancement, even the uneducated can manage to earn a living. Animals and birds also sustain themselves. Therefore, linking education solely to earning a living is a misconception. While sustenance is a basic need, making it the sole focus of education would reduce humans to mere animals, devoid of the distinction that knowledge provides. Similarly, education cannot be solely aimed at creating a life of greater comfort and convenience, as human suffering extends beyond the physical to the mental realm, driven by selfishness, desire, and craving. He cites the example of developed countries like the USA, where material abundance does not guarantee happiness, leading to stress and anxiety.

True education, according to Jain, should liberate individuals from mental distress and tension. It should cultivate virtues like tolerance, equality, non-attachment, and dutifulness, curbing selfishness. Education that fails to foster human values is ultimately meaningless. The primary responsibility of education is to make humans truly human, instilling the essence of humanity in children.

Insights from Jain Agamas:

The text then delves into the teachings of Jain Agamas regarding education:

• "Sa Vidya Ya Vimuktyaye" (That is knowledge which liberates): This Upanishadic and Jain teaching emphasizes that true knowledge leads to liberation. Liberation here means freedom from human anxieties and tensions, from attachment and possessiveness, from ego, desire, attachment, aversion, and craving.
• "Isibhasiyaim" (The sayings of the Rishis): This Agama states that the greatest knowledge is that which leads to freedom from all sorrows. It is knowledge that helps one understand the cause of suffering and provides a means to overcome it.
• "Achārānga": This scripture highlights that the starting point of the spiritual journey is self-inquiry ("Who am I?"). It emphasizes that self-knowledge isn't about abstract concepts but about understanding one's own mental deviations and desires.
• "Sutrakritānga": This text explicitly states that liberation is achieved through "Vidya-charan" (Knowledge and Conduct). Knowledge without virtuous conduct is considered meaningless.
• "Uttarādhyayanasūtra": This scripture further clarifies that through the worship of "Shruta" (scriptural knowledge), one eradicates ignorance, avoids suffering, and is not destroyed even when lost, like a needle with a thread. It emphasizes the destruction of ignorance and delusion, the latter being the root of attachment and the passions of anger, pride, deceit, and greed. True education, therefore, involves controlling these corrupted mental states.
• Education and Character Purity: Jain scholars consider education meaningless if it doesn't contribute to character purity or conduct. They stress that true education is not merely acquiring information about objects but liberating individuals from desires and vices. It is the ennoblement of personality and character.
• Four Objectives of Study (Dashavaikālika Sūtra): The text outlines four objectives of study:
  1. To gain scriptural knowledge.
  2. To achieve concentration of mind.
  3. To establish oneself in Dharma (righteous conduct).
  4. To establish oneself in Dharma and then help others establish themselves in it.

The Threefold System of Acharyas:

The "Rāyapasēṇīyasutta" mentions three types of Acharyas:

1. Kalāchārya (Arts Acharya): Taught life-essential arts, knowledge, science, and fine arts, including language, script, mathematics, astronomy, geography, astrology, Ayurveda, music, and dance.
2. Shīlachārya (Crafts Acharya): Taught various crafts related to earning a livelihood.
3. Dharmāchārya (Religious Acharya): Responsible for the development of character and moral conduct.

This division indicates that Jain education covered all aspects of life, with different Acharyas responsible for different domains. The Kalāchārya and Shīlachārya focused on "Artha" (wealth) and "Kāma" (desire) purusharthas (goals of life), while the Dharmāchārya focused on "Dharma" (righteousness) and "Moksha" (liberation).

The Ideal Teacher and Student:

The text emphasizes the importance of the teacher's conduct. A Dharmāchārya must be a renunciate, living by alms, and detached from worldly possessions. His teachings would have influence only if he lived a life of morality and virtue. In contrast, modern education often expects teachers to impart moral values without embodying them, leading to a lack of character in students.

The text also outlines the qualities of an ideal student:

• Discipline and Humility: Students should be disciplined, humble, observant of the teacher's intentions, tolerant of hardship, unswayed by gain or loss, dedicated to service and study, free from ego, and able to endure harsh words.
• Avoidance of Hindrances: Obstacles to learning include pride, anger, negligence, laziness, and illness.
• Facilitators of Learning: Positive attributes include not engaging in excessive joking, controlling desires, keeping secrets, having a stable character, avoiding corrupt conduct, not being gluttonous, not getting angry, and adhering to truth.

Conclusion:

The book concludes by reiterating that Jain Agamas consider education that does not contribute to character development or personality growth as meaningless. Education that fails to elevate humans beyond animalistic desires is not true education. While Jain education encompassed various skills and professions for livelihood, its ultimate aim was the development of virtues and character, leading to liberation from suffering. The author implicitly advocates for a contemporary educational system that integrates these profound value-based principles from the Jain tradition.