Jain Sansthao Ki Dasha Aur Disha

Here is a comprehensive summary of the provided Jain text, "Jain Sansthao ki Dasha aur Disha" by Nemichand Surana:

The book, "Jain Sansthao ki Dasha aur Disha" (The State and Direction of Jain Institutions), authored by Nemichand Surana, argues that the core purpose of any educational institution should be the holistic development of children – their physical, mental, and spiritual growth. This development is fundamentally dependent on the dedication, hard work, and compassionate nature of the institution's staff.

The author specifically focuses on Jain educational institutions, questioning their effectiveness in shaping students' lives in a manner conducive to the Gurukul system of old. He posits that ancient Gurukuls viewed knowledge not merely as a means to an end, but as the ultimate goal of life. This approach produced students who were not only virtuous but also capable citizens dedicated to serving society and the nation. In contrast, current educational practices, according to Surana, often focus on education as a means of livelihood, detached from the pursuit of true knowledge and the art of living a life dedicated to society and the nation. This shift, he suggests, has led to India losing its historical status as "Vishwaguru" (world teacher).

Surana advocates for an education that fosters all-round development, instilling divinity, awakening conscience, and transforming individuals from ordinary to exceptional. He calls for a new generation of leaders, akin to Gandhi and Nehru, who can guide the nation through a paradigm shift towards progress based on democratic principles.

He reminisces about past educational institutions where students not only excelled academically but also enhanced the reputation of their institutions through their character. These institutions had clear objectives that their leaders relentlessly pursued, often being recognized by the names of their prominent figures. While acknowledging that some institutions, like Jain Gurukul Panchkula and Gandhi Vidyalaya Gulabpura, continue to do commendable work, he notes the closure of others, like Jain Gurukul Choti Sadri.

Historically, institutions operating before and after India's independence often followed a curriculum based on Jain philosophy, alongside state-approved education and practical subjects. The principals and teachers of that era were admired for their moral conduct, earning respect for their institutions. However, Surana laments that many contemporary Jain institutions are merely symbolic in name, with the values rooted in Jain philosophy having diminished significantly.

While acknowledging that educational goals evolve with changing times, Surana stresses the importance of reviving the standards set by pre-independence education. He believes that modern technology, including computers, can play a crucial role in revitalizing these ancient ideals within Jain educational institutions. He urges for a shift towards a multi-dimensional education that is both enriching and practical, fostering self-reliance.

The author expresses concern that advancements in science over the past three centuries have paradoxically led humanity towards collective suicide, increasing scientific prowess while diminishing true knowledge. He observes a decline in spiritualism and an increase in a materialistic, empirical outlook. He contrasts this with the lives of ancient sages who, despite living lives of austerity and deprivation, experienced greater peace than their affluent contemporaries. This era, he states, was known as Satya Yuga, characterized by pure spirituality and a visible sense of contentment in everyone's lives.

Surana's proposed solution is the integration of spirituality with science, harmonizing the physical and spiritual realms. He calls for the eradication of distortions in both materialism and spiritualism. While education should serve the purpose of livelihood, he questions whether the pursuit of careers is overshadowing the development of human values and ethics. The loss of ethical values, he argues, is a consequence of education becoming devoid of true knowledge.

He emphasizes the crucial role of education in character building, defining true learning as the foundation for strong character, noble thoughts, and dignified behavior, which ultimately brings life to existence. However, he observes a prevalent "glamour" replacing genuine character and ideals. Quoting Swami Vivekananda, Surana reiterates that true education should involve the disciplined manifestation of one's desires, leading to the development of humanity and the refinement of inner consciousness, fostering empathy and compassion. This, he believes, would enable the proclamation of Upanishadic mantras like "May all be happy, may all be free from illness."

Ultimately, Surana advocates for the creation of a sacred and divine environment within educational institutions that fosters the development of great individuals. He calls for an education that imbues all with the "art of living" through courses on religion, philosophy, and culture. This direction should be translated into practical life, fostering superior thoughts and excellent emotions. He concludes by stating that the current educational landscape fails to meet these objectives, and therefore, both Jain and non-Jain educational institutions must strive to achieve these goals.