Jaina Path Of Education

This document, "Jaina Path of Education" by Dr. B. K. Khadabadi, explores the historical development and unique characteristics of education within Jainism, contrasting it with other Indian educational systems like the Hindu Gurukula and Buddhist monasteries.

Key themes and points covered:

• Intertwined Nature of Religion and Education: The text establishes that in ancient and medieval India, education and religion were closely linked, with religion playing a significant role in educating its followers. Jainism is presented as an integral part of this historical trend.

• Comparison with Other Systems:

  • Hindu Gurukula System: Characterized by the teacher's house serving as a comprehensive educational and residential center, teaching a wide range of subjects over several years. Later, places of pilgrimage also became educational hubs.
  • Buddhist Monasteries: Initially for newly initiated monks, they later opened their doors to outsiders and included non-Buddhist subjects, leading to the rise of internationally renowned universities like Nalanda and Vikramasila, which were unfortunately destroyed by invaders.

• Unique Jaina Educational Approach:

  • Absence of Large Jaina Universities: Unlike Taxila or Nalanda, no large-scale Jaina universities were established. This is attributed to the Jain vow of Aparigraha (non-possession), which prohibited monks from owning property, including extensive scriptural texts, thus limiting the establishment of physical institutions.
  • Wandering Monks (Vanavāsī): Early Jaina Acharyas were ascetics who wandered constantly, camping briefly in villages and towns. They imparted religious education to their monk-disciples during their travels through systematic and dedicated instruction, often likened to a mother bird feeding its young. This period (500 B.C. to 100 A.D.) saw disciples staying with their teachers for up to 12 years to absorb scriptural knowledge.
  • Monks in Settlements (Caityavāsī): From the 1st century A.D. onwards, lay communities began establishing caityas or basadis (Jaina temples/monasteries). By the 5th-6th centuries A.D., Caityavāsī monks resided in these places. These monks started teaching not only their own disciples but also the children of the laity, covering basic ethical principles and the path to liberation. Some lay members also established primary schools (Pathaśālas).
  • Bhattāraka Tradition: Around the same time (5th-6th centuries A.D.), the Bhattāraka tradition emerged among Digambara Jains. Bhattārakas converted existing Jaina mathas (monasteries) into centers of religious education. These centers likely included subjects like lexicography, grammar, mathematics, and astrology, as evidenced by preserved manuscripts. This tradition continues to exist in certain locations today.
  • Manuscript Libraries (Śāstrabhandāras): The work of Caityavāsī monks and Bhattārakas led to the development of manuscript libraries, some of which evolved into renowned śāstrabhandāras. These libraries preserved secular works as well, and scholars suggest the concept of the public library might have Jain origins, with the earliest known Granthabhandāra in Rajasthan.

• Focus on Mass Education and Social Education:

  • Moving Mini Universities: Every Jaina teacher, equipped with knowledge and embodying pure conduct, was seen as a "moving mini university."
  • Sermons and Religious Stories: Sermons were a powerful tool for mass education, with dharma-kathā (religious stories) serving as effective and entertaining mediums to imprint ethical principles and virtues of Śrāvakadharma (layperson's duty) on the public mind. This was crucial in teaching people to avoid vices.
  • Impact of Ahimsa: This form of education nurtured virtues like Ahimsa (non-violence) and vegetarianism, influencing cultural practices in regions like Karnataka, Rajasthan, and Gujarat. The text even suggests a connection to Mahatma Gandhi's emphasis on Ahimsa.

• Educational Values in Lay Practice:

  • Śrävakadharma: The daily duties of a lay Jain, including Dāna (gift), Śila (vows), Upavāsa (fasting), and Pūjā (worship), incorporate important educational principles.
  • Śāstradāna (Gift of Knowledge): The act of gifting books or knowledge is highlighted, exemplified by the historical figure Attimabbe who commissioned and distributed copies of a religious text, fostering interest in literature. This practice continues today through support for book publications, scholars, and educational institutions.
  • Svadhyāya (Self-Study): This is identified as a key educational tenet, involving reading, questioning, repetition, reflection, and listening to religious stories. Jain life for lay individuals is characterized by a continuous emphasis on self-education.

• Contributions to Higher Education and Languages:

  • Treatises and Scholarship: Jaina Acharyas composed numerous treatises on metaphysics, ethics, logic, philosophy, poetry, grammar, and lexicography, which have served as valuable resources for higher education for centuries. Works by prominent figures like Umāsvāti, Kundakunda, and Hemacandra are still studied in universities.
  • Syādvāda: The Jaina doctrine of Syādvāda (seven-fold predication) is recognized as a significant contribution to Indian thought.
  • Development of South Indian Languages: Jaina teachers and monks played a crucial role in cultivating and giving literary status to South Indian languages like Kannada, Tamil, and Telugu, advocating for effective instruction through the mother tongue, a principle initiated by Lord Mahavira.

• Modern Trends:

  • Adaptation and Modern Institutions: The Jaina community has adapted to modern needs, prioritizing their children's education and establishing numerous educational institutions open to all.
  • Jaina Universities and Centers: Jain scholars and organizations are establishing specialized centers and universities that impart education aligned with Jaina ideals, such as the Jain Vishva Bharati at Ladnun and upcoming institutions like Adarsha Mahavira Vidyapitha and Virayatana.

• Key Educational Principles of Jainism: The survey concludes by enumerating the core educational principles and contributions of Jainism:

  1. Careful preservation of ancient works.
  2. Effective education through the mother-tongue.
  3. Mass education through engaging sermons.
  4. Self-education as a daily practice.
  5. Anekantavada (non-absolutism) for social health.

In essence, the document highlights that while Jainism did not focus on building large, centralized educational institutions like other traditions, its educational impact was profound through the pervasive influence of wandering monks, lay educational initiatives, the preservation of knowledge, and a strong emphasis on personal ethical development and self-study, ultimately contributing significantly to the broader educational and cultural landscape of India.