Jain Shiksha Swarup Aur Paddhati - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Shiksha: Swarup aur Paddhati" by Dr. Narendra Bhanavat, in English:

This text, "Jain Shiksha: Swarup aur Paddhati" (The Nature and Method of Jain Education) by Dr. Narendra Bhanavat, delves into the core principles and practices of Jain education. It argues that true Jain education is not defined by birth into a specific lineage, caste, or community, but rather by the ** गुणवाचक (qualitative) aspect of being a "Jain," which means one who has achieved victory over passions like attachment and aversion (राग-द्वेष), fully developed their inner potential, and attained the state of the supreme soul.** Therefore, Jain education is fundamentally education that guides individuals towards self-conquest.

The author begins by defining education in its general sense as the process of learning and teaching, crucial for human development. Education serves two primary purposes:

जीवन निर्वाहकारी शिक्षा (Livelihood-sustaining education): This aspect focuses on acquiring knowledge and skills for earning a livelihood and achieving proficiency in practical matters.
जीवन-निर्माणकारी शिक्षा (Life-building education): This is the ultimate goal, aiming to awaken dormant inner potential, remove all impurities from the soul, and achieve its complete development. True education liberates individuals, empowering them to help others achieve liberation, as encapsulated in the principle "सा विद्या या विमुक्तये" (That is knowledge which liberates).

The text highlights that while the first Tirthankara, Lord Rishabhdev, provided practical skills like swordsmanship, writing, and agriculture to make people self-reliant, his ultimate aim was self-control and liberation from all bondage. However, with the advancement of civilization, education became increasingly focused on the livelihood aspect, deviating from its life-building purpose. It shifted from nurturing creative potential to merely accumulating information, becoming entangled in the "web of livelihood" rather than teaching the "art of living." This outward focus has led to an imbalance in external nature and a disconnect from the inner self.

The English word "Education" is derived from the Latin "Educatum," meaning "to lead out from within." This inner progression is what elevates humans above the animal kingdom. While physical growth has limits, the potential for inner growth is infinite. However, modern education's external focus has halted this internal developmental process. Jain education, in contrast, emphasizes the fulfillment of the human potential for infinite knowledge, perception, conduct, and strength.

The Uttaradhyayana Sutra is quoted to emphasize the importance of knowledge. When asked about the benefits of knowledge, Lord Mahavir states that it enables one to understand the true nature of all things and prevents wandering in the cycle of rebirth. Just as a needle with a thread does not get lost, a knowledgeable person, guided by scriptures (सूत्र), does not get lost in the world. The Sthananga Sutra lists five reasons for the necessity of studying scriptures (श्रुत ज्ञान): for the growth of knowledge, purification of perception, right conduct, protection of possessions, and understanding what is not currently possessed. Ultimately, Jain education aims to cultivate a personality free from attachment and aversion by progressing on the path of knowledge, perception, and conduct.

The text outlines two main types of Jain education:

ग्रहण शिक्षा (Receptive education): This focuses on acquiring knowledge.
आसेवना शिक्षा (Imbibing/Practical education): This emphasizes putting acquired knowledge into practice. True education is a synthesis of thought and action.

To achieve both, the Uttaradhyayana Sutra states that a disciple should:

Reside in the guru's vicinity (सेवा में)
Be dedicated to yoga and special austerities (विशेष तप)
Be agreeable and speak pleasantly

The text stresses the crucial role of the guru in inspiring the disciple's inner potential. The guru's character significantly influences the student, teaching the art of study and establishing them in their true nature. Swadhyaya (self-study) is vital for internalizing knowledge and gaining profound experience. While modern education has become mechanical, the essence of self-study, involving deep reflection and internalization, has been lost.

Swadhyaya is defined in three ways:

स्वस्य अध्ययनं (Study of oneself): Introspection and self-analysis.
स्वेन अध्ययनं (Study by oneself): Self-directed learning.
सु + आ + अध्याय (Proper, well-received study): Respectful study of good knowledge.

The Sthananga Sutra outlines five stages of Swadhyaya:

वाचना (Vachana): Reading and understanding the truth of principles. This is akin to reading.
पृच्छ्ना (Puchchhana): Asking questions to clarify doubts. This is comparable to discussion.
परिवर्तना (Parivartana): Repeated recitation and contemplation to strengthen acquired knowledge, akin to recapitulation.
अनुप्रेक्षा (Anupreksha): Experiencing the truth of principles at a profound level, involving the digestion of knowledge, similar to retrospection.
धर्मकथा (Dharmakatha): Knowledge transforms into essence, and thought into action. "Dharma" itself means "to hold" or retain. In this stage, knowledge becomes an integrated part of one's character. Education, in this sense, is synonymous with character.

The author laments that modern education has made Swadhyaya mechanical, failing to connect with deeper levels of understanding. The elements of Anupreksha and retention are missing. To re-establish these, Deeksha (initiation/direction) is necessary alongside education. The purpose of convocation ceremonies was to mark the end of education and the beginning of receiving direction and the skill to move in that direction. However, the direction itself has been reversed, leading to literacy being prioritized over wisdom. The text contrasts "Sarasa" (meaningful, essence-rich) knowledge with "Sakshara" (mere literacy). "Sarasa" connects the mind and unifies action and speech, remaining meaningful regardless of how it's read. "Sakshara," however, can become "Rakshasa" (demonic) when reversed, as it disconnects the mind and creates a rift between speech and action.

Swadhyaya is a process of establishing oneself in the "Self." This requires adhering to the five Anuvratas (minor vows): non-violence, truthfulness, non-stealing, chastity, and non-possession. These are supported by three Gunavratas (virtue vows): regulating direction, limiting consumption, and renouncing useless activities. Further, four Shikshavratas (educational vows) nourish these: Samayika (equanimity), Deshavakashika (limiting indulgence by time and place), Paushadhopavasa (observing fasting and purity), and Atithi Samvibhaga (sharing with guests/the needy). These vows regulate indulgence and inspire self-conquest.

The text also details six essential daily practices: Samayika (equanimity meditation), Chaturvimsati-stava (praise of 24 Tirthankaras), Pratikramana (confession of faults), Kayotsarga (standing in meditation, detachment from the body), and Pratyakhyana (resolution to abstain from faults). Samayika aims at self-reflection, which requires shedding ego. The praise and veneration of the Panch Parmeshthis (Arhats, Siddhas, Acharyas, Upadhyayas, Sadhus) help in this process. Pratikramana involves atonement for inadvertent errors, Kayotsarga is an exercise in transcending the body, and Pratyakhyana is a commitment to renouncing all faults.

Jain scriptures prescribe a schedule for monks, dedicating significant portions of both day and night to Swadhyaya (self-study) and meditation (Dhyana).

Eight types of ethical conduct in study are outlined:

Kalachara: Studying scriptures at the appropriate time.
Vinayachara: Studying with reverence towards the guru.
Bahumanachara: Showing respect for scriptures and the teacher.
Upadhanachara: Studying while undertaking austerities.
Anivachara: Not hiding the teacher's name.
Vyanjanachara: Correct pronunciation of vowels and consonants.
Arthachara: Contemplating the correct meaning.
Tadubhayachara: Studying and understanding both the sutras and their meaning correctly.

The text defines the guru (teacher) as being of paramount importance, with Acharya and Upadhyaya being the principal gurus. The Acharya's role is to impart lessons and guide in righteous conduct, while the Upadhyaya's is to impart knowledge that leads to self-realization. Jain scholars have accorded great respect to Acharyas and Upadhyayas, including them in the Panch Parmeshthi mantra. An Acharya is described as one who controls the senses, adheres to celibacy, controls passions, upholds the five great vows, and is capable of practicing the fivefold conduct (knowledge, perception, behavior, austerity, and energy) along with the fivefold vigilance and three guptis (restraint). Acharya Hemchandra defines gurus as those who uphold Mahavratas, are courageous, live on alms, remain in equanimity, and preach dharma.

The text then discusses the qualifications of a student (Shishyarthi) for life-building education. According to the Uttaradhyayana Sutra, a student is worthy of education if they:

Do not laugh excessively.
Always control their senses.
Do not reveal others' secrets.
Possess unbroken chastity.
Are not excessively greedy.
Exhibit superior conduct.
Are not prone to anger.
Are devoted to truth.

A disciplined and humble student is essential. Vinaya (humility/discipline) is considered the root of Dharma. The Dashavaikalika Sutra states that the undisciplined face misfortune, while the disciplined attain prosperity. A student who serves and obeys their guru sees their knowledge grow like a watered plant. Disobedience, lack of service, contrary actions, and ignorance render one undisciplined.

Arrogant, uncontrolled, and rambling individuals are considered ignorant and are to be expelled from educational institutions. The Uttaradhyayana Sutra compares such students to a dog with festering ears, cast out from everywhere. Those who seek their welfare should establish themselves in humility. In Jainism, humility encompasses not just external manners but also internal discipline, self-control, and restraint. Instability of mind, a result of indulgence and attachment, prevents one from possessing humility. Such individuals are described as having multiple minds, driven by limitless desires, leading to harm to others, accumulation of possessions, and even incitement to violence.

The Sthananga Sutra identifies four types of individuals unfit for education: the undisciplined, those engrossed in sensory pleasures, the unpacified (highly angry), and the deceitful. True education involves a connection between knowledge, perception, conduct, and austerity, achievable through Swadhyaya. Lord Mahavir identified ego, anger, negligence, disease, and laziness as obstacles to learning. अप्रमत्तता (non-negligence) and जागरूकता (awareness) are essential for students. Without these, one remains disconnected from their inner self, entangled in conflict and delusion. आत्म-जागरणा (self-awareness), facilitated by विवेक (discernment), can break this delusion.

In essence, Jain education means connecting with one's inner heroism, elevating consciousness, and establishing a relationship of मैत्री (friendship/compassion) towards all living beings.