Jain Agamo Me Mulyatmaka Shiksha Aur Vartaman Sandarbh

Here's a comprehensive summary of the Jain text "Jain Agamo me Mulyatmaka Shiksha aur Vartaman Sandarbh" (Value-Based Education in Jain Agamas and the Current Context) by Sagarmal Jain, based on the provided pages:

The author, Professor Sagarmal Jain, argues that while the current era is one of scientific advancement, this progress has not translated into the creation of a civilized, cultured, and peaceful human society. Modern education, he contends, provides extensive information about the external world and others but remains silent on the fundamental life values essential for a civilized society. Students are filled with information but lack guidance on life's purpose and values. This misplaced direction of education is identified as the root cause of selfishness, conflict, and violence prevalent today. The author emphasizes that education should focus on personality development, not just information dissemination.

Professor Jain questions the purpose of education, stating that if it's merely for livelihood or filling one's stomach, it's a flawed notion, as even uneducated individuals and animals can achieve this. True education, he asserts, should aim for more than just material sustenance. He quotes Jesus Christ, "Man shall not live by bread alone," implying that humans cannot be made happy solely by material comforts.

The core of the essay highlights the inadequacy of current education in addressing mental suffering, such as greed, attachment, and desire, which are the true sources of human misery. He points to developed countries like the USA, where despite material wealth, individuals experience significant stress and anxiety. Therefore, true education, according to the author, is that which liberates individuals from mental distress and tension by fostering qualities like tolerance, equanimity, detachment, and dutifulness, while curbing selfishness. He laments that education is currently linked to "bread" rather than "character" and that the focus has shifted from character building to mere cleverness.

The author criticizes the government's interpretation of secularism, arguing that it has led to the exclusion of ethics and character education from the curriculum. He stresses that while education should ideally lead to liberation ("Sa Vidya Ya Vimuktye"), this ideal is far from realized. Despite recommendations from various educational commissions emphasizing the need for spiritual and moral values, current education lacks them. Both teachers and students are described as slaves to money, with teachers teaching for financial gain rather than student development, and students viewing teachers as servants.

Professor Jain contrasts this with the ancient Indian, and specifically Jain, perspective. He draws upon the Upanishads ("Ātmānam Viddhi" - Know thyself) and the Jain text Isibhasiyaim (ऋषिभासित), which defines true knowledge as that which leads to the cessation of all sorrows. The Isibhasiyaim states: "This is knowledge, the great knowledge, the best of all knowledge, by the practice of which one is freed from all sorrows. That knowledge which leads to freedom from suffering is true knowledge."

He clarifies that the "suffering" Jain Acharyas refer to is primarily mental, stemming from attachment (rāgatā), desire (tṛṣṇā), and ego (ahaṁkāra). Therefore, the purpose of education is not merely to acquire livelihood but to provide spiritual bliss and self-satisfaction. The text cites the analogy of a physician who diagnoses the disease, identifies its causes, prescribes medicine, and treats the ailment. Similarly, true education must understand the nature of human suffering, analyze its causes, find solutions, and implement them.

The author emphasizes the Jain emphasis on purity of thought and conduct (चित्तवृत्तियों एवं आचार की विशुद्धि) as the ultimate aim of education. He highlights the Achārāṅga Sūtra, which states that self-awareness is the starting point of the spiritual journey, and knowing oneself is the beginning of knowledge. This "self-knowledge" is not about discovering an abstract self but understanding the distortions and desires within one's own mind.

He further references the Sūktṛtaṅga Sūtra, stating "Vijjācaraṇa Pamokkhaṁ" – liberation is achieved through knowledge and conduct. The Uttaradhyayana Sūtra emphasizes the destruction of ignorance and delusion, particularly "moha" (attachment to non-self objects), which gives rise to anger, pride, deceit, and greed. Therefore, true education is that which controls these negative mental states.

The Daśavaikālika Sūtra outlines four objectives of study:

1. To acquire scriptural knowledge (Āgama knowledge).
2. To attain concentration of mind.
3. To establish oneself in Dharma (righteous conduct).
4. To establish oneself in Dharma and help others do the same.

Thus, Jain Acharyas considered education meaningless if it did not contribute to character development. The text equates knowledge with conduct and emphasizes that knowledge without righteous action is futile, like a warrior without a weapon or a weapon without a warrior.

The text identifies five obstacles to acquiring education: pride, anger, carelessness, laziness, and illness. Conversely, eight factors facilitate education: not joking excessively, controlling desires, discretion, good conduct, absence of tainted conduct, absence of excessive indulgence, absence of anger, and adherence to truth. This underscores the Jain focus on characterological values in education.

The author also discusses the different types of Acharyas mentioned in the Rāyapasenīya Sūtra:

1. Kalāchārya (कलाचार्य): Taught life-related arts, including knowledge, science, and fine arts like language, mathematics, astronomy, geography, astrology, music, and dance.
2. Shilpāchārya (शिल्पाचार्य): Taught various crafts related to livelihood, akin to modern industrial training institutes.
3. Dharmāchārya (धर्माचार्य): Responsible for developing character, teaching ethics, and righteous conduct.

This division reflects the four Puruṣārthas (aims of life) in Indian thought: Dharma, Artha, Kāma, and Moksha. Shilpāchārya focused on Artha, Kalāchārya on Kāma and knowledge, and Dharmāchārya on Dharma and Moksha. The author suggests that the current approach of a single educational system for all life values is flawed and advocates for assigning responsibility to appropriate Acharyas for each domain.

The text also touches upon the honorarium and expectations associated with these Acharyas. Dharmācharyas, being ascetics, relied on alms for sustenance and did not burden society. Kalāchāryas and Shilpāchāryas, often householders, received services, gifts, and support from their disciples to maintain their livelihoods and families. The author contrasts this with the modern scenario where teachers, lacking the exemplary conduct of a Dharmāchārya, fail to inspire moral values in students.

Regarding the eligibility for education, the Chandravedhyaka Prakīrṇaka states that those who are undisciplined, disrespect teachers or knowledge, hold false views, or seek knowledge solely for worldly pleasures are unfit. An ideal teacher is knowledgeable about time and place, patient, adaptable, truthful, and proficient in various scriptures. The teacher is likened to a lamp, illuminating themselves and others.

The text concludes by detailing the qualifications of Acharyas (36 in number, with variations in specific lists across different traditions) and ideal disciples. Disciples must be disciplined, humble, tolerant of hardship, selfless, and eager to learn, and their character should be tested before initiating them on the path to liberation. The core principle of Jain education is self-discipline, where the authority to discipline others comes only from one's own disciplined life, as summarized by the principle "Rule over yourself, then discipline others." True education fosters spontaneous self-discipline, making it meaningful.