Jain Shiksha Uddesh Evam Vidhiya

Here's a comprehensive summary of the provided Jain text, "Jain Shiksha: Uddesh Evam Vidhiya" (Jain Education: Objectives and Methods), authored by Sunita Jain:

The book "Jain Shiksha: Uddesh Evam Vidhiya" by Sunita Jain, from a Jain perspective, emphasizes that the primary objective of education is the holistic development of the human personality. This holistic development encompasses both internal and external qualities. The ultimate goal of this development, in Jain philosophy, is Moksha (liberation). A liberated soul (Siddha) is one who has achieved complete development of their perception (Darshan), knowledge (Gyan), power (Shakti), and happiness (Sukh) without any possibility of decline. The state of an Arhant also signifies complete development, though they are not yet considered fully liberated due to residual karmic activities, but their liberation is certain.

The text identifies three fundamental pillars for personality development, which are inseparable and together form the path to liberation:

1. Samyak Darshan (Right Perception): This refers to the correct understanding of fundamental principles.
2. Samyak Gyan (Right Knowledge): This is the accurate theoretical understanding of these principles.
3. Samyak Charitra (Right Conduct): This is the practical application of these principles in life.

An analogy is provided of a blind person and a lame person trapped in a fire. The blind person cannot see the way out, and the lame person cannot walk. However, if the blind person carries the lame person on their shoulders, and the lame person guides the way, both can escape. Here, the blind person symbolizes conduct, and the lame person symbolizes knowledge. This illustrates that knowledge and conduct cannot lead to complete development in isolation; they require the foundation of Right Perception. Without Right Perception, even knowledge and conduct are rendered ineffective.

The text then elaborates on various methods of education described in Jain literature, citing scriptures like Tattvartha Sutra, Sarvartha Siddhi, and Tattvartha Vartika. While the entire curriculum is covered within the framework of Right Perception, Knowledge, and Conduct, the focus of this section is on the methods of education:

• Nisarg Vidhi (Natural Method): This method applies to inherently wise individuals (Svayamprajna) who learn through their life experiences without external instruction. Their life itself serves as a laboratory for acquiring knowledge and developing conduct.

• Adhigam Vidhi (Acquired Method): This method involves learning through the instruction of others. It is essential for all individuals, regardless of their innate intelligence, to acquire knowledge of principles (Tattvajnan) through this method, which leads to Right Perception. It necessitates a guru.

• Nikshep Vidhi (Classification/Placement Method): This method is crucial for understanding the context and meaning of words used in scriptures and everyday language. It helps resolve ambiguity by understanding the specific intention behind a word's usage. It has four types:

  • Naam Nikshep (Nominal Placement): Naming something arbitrarily, without regard for its origin or etymology (e.g., naming a person Hathi Singh). This is the first step in knowledge acquisition.
  • Sthapana Nikshep (Figurative Placement): Conveying knowledge of a real object through its representation, like a statue, picture, or even by assigning its significance to another object without a physical likeness (e.g., assigning roles like King or Elephant to chess pieces). This has two sub-types: Sadbhavasthapana (placement of a real object or its accurate replica) and Asadbhavasthapana (placement of a concept onto an object without a true likeness).
  • Dravya Nikshep (Substantial/Material Placement): Understanding an object by considering its past and future states, not just its present form.
  • Bhava Nikshep (Modal/Functional Placement): Understanding an object based on its current form and function.

• Praman Vidhi (Method of Valid Cognition): This method aims to provide complete and accurate knowledge of an object, free from doubt. It is considered synonymous with Right Knowledge. False knowledge is a delusion, not a valid cognition. Praman Vidhi has two main categories:

  • Pratyaksha (Direct Perception): Which is further divided into:
    • Samvyavaharika or Indriya Pratyaksha (Empirical or Sense Perception).
    • Paramarthika or Sakal Pratyaksha (Absolute or All-inclusive Perception).
  • Paroksha (Indirect Perception): This has five types: Smriti (Memory), Pratyabhijna (Recognition), Tarka (Reasoning/Logic), Anuman (Inference), and Agam (Testimony/Scripture).

• Nay Vidhi (Method of Standpoints): This method involves analyzing an object by focusing on specific aspects or standpoints. It has two primary divisions:

  • Dravyarthika (Substantial Viewpoint): Concerned with the substance or essence.
  • Paryayarthika (Modal Viewpoint): Concerned with the modes or states. These are further elaborated into seven specific Nayas: Naigam, Sangraha, Vyavahar, Rijusutra, Shabda, Samabhirudha, and Evambhuta.

• Anuyogdwar Vidhi (Method of Categorization/Analysis): Used for gaining detailed knowledge of principles, this method involves six aspects: Nirdesh (Naming), Swamitva (Ownership), Sadhan (Means), Adhikaran (Abode/Base), Sthiti (Duration/Time), and Vidhan (Types/Forms).

• Prupana Vidhi (Method of Exposition/Description): This method describes something through eight aspects: Sat (Existence), Sankhya (Number), Kshetra (Spatial extent, present), Sparshan (Spatial extent, past, present, future), Kaal (Time), Antar (Interval), Bhava (Qualities/States), and Alpabahutva (Relative quantity – lesser or greater).

• Swadhyay Vidhi (Method of Self-Study): This method is used for gaining specialized knowledge and has five components:

  • Vachana (Reading or reciting scriptures accurately).
  • Puchchhana (Asking questions to remove doubts).
  • Anupeksha (Mentally contemplating and practicing what has been read).
  • Amnaya (Repeatedly reciting the learned text with purity).
  • Dharmopadesh (Delivering religious discourses or sermons). Swadhyay is used to enhance intellect, purify determination, achieve intense detachment (samveg), increase austerity (tapa), and bring purity to thoughts.

The text highlights that Jain education effectively conveyed even the most profound subjects. Information was often presented in sutra form, as education was primarily oral and memory-based in that era, leading to the initial scriptural literature being in sutra form. Sometimes, content was presented in a musical format for memorization, and stories were used to link the fundamental principles with the narrative context. The evolution of these methods led to commentaries (Vartika), elaborations (Tika, Vritti), and detailed explanations (Niyukti, Bhashya, Churni).

A significant characteristic of Jain educational methods is the consistent use of vernacular languages. These languages were given literary form and used for composing texts. Being the languages of the common people, they were termed Prakrit and acquired regional names like Ardhamagadhi, Shauraseni, and Maharashtri. These Prakrit languages later evolved into Apabhramsha and further developed into modern languages like Kannada, Tamil, Telugu, Rajasthani, Gujarati, Marathi, Magahi, Maithili, and Bhojpuri. Jain scholars also adopted Sanskrit as a medium of education and composed numerous works in it.