Jaina Path Of Education

Here's a comprehensive summary of the provided text from "Jaina Path Of Education" by B. K. Khadabadi, focusing on the educational aspects of Jainism:

The book "Jaina Path Of Education" by Dr. B. K. Khadabadi explores the unique contributions and evolution of the Jain educational system within the broader context of Indian education. The author emphasizes that in ancient and medieval India, education and religion were intrinsically linked, with religion often serving an educational purpose. Jainism, therefore, significantly influenced India's educational landscape, particularly in its earlier periods.

Early Indian Educational Systems and Jainism's Place:

• Hindu System: The text highlights the Gurukula system as a characteristic of ancient Hindu education, where the teacher's home served as a school, higher education institute, and hostel. Subjects ranged from the Vedas and Angas to secular disciplines like logic, grammar, economics, and medicine. Places of pilgrimage and Agrahāras also evolved into educational centers.
• Buddhist System: Early Buddhist education was primarily conducted in monasteries for newly initiated monks. However, it later expanded to include outsiders and secular subjects, leading to internationally renowned universities like Nalanda, Valabhi, and Vikramasila. Unfortunately, these were later destroyed by invaders.
• Jain System's Distinction: Khadabadi points out a significant difference: Jainism did not develop large, university-like institutions comparable to Nalanda or Taxila. This is attributed to the core Jaina vow of Aparigraha (non-possession). This vow prohibited Jain monks from owning property, including books, which hindered the establishment of permanent educational centers and led to some loss of scriptural knowledge.

Evolution of Jaina Education:

• Wandering Monks (Ācāryas): In the early period, Jaina Ācāryas were nomadic, adhering to the principle of moving frequently. They imparted religious education to their monk-pupils systematically through direct instruction, likened to a mother bird feeding its young. These monk-pupils would stay with their teachers for about 12 years to acquire scriptural knowledge. This system is believed to have been prevalent from 500 B.C. to 100 A.D.
• Emergence of Caityas/Basadis: From the 1st Century A.D. onwards, lay communities began establishing Caityas or Basadis (Jain temples/monasteries). By the 3rd Century A.D., monks started residing in these centers, and by the 5th-6th centuries, two categories emerged: Vanavāsi (forest dwellers) and Caityavāsi (temple dwellers).
• Caityavāsi Role: Caityavāsi monks gradually began teaching the children of the laity, covering topics like vows (Anuvratas, Śikṣavratas, Guṇavratas), the negative effects of vices, karma, and the path to liberation. They may have also provided primary general education to local children.
• Lay Schools and Pathaśālas: Some lay members also established primary schools (Pathaśālas).
• Bhattāraka Tradition: During the 5th-6th centuries A.D., the Bhattāraka tradition emerged among Digambara Jains. Bhattārakas transformed Jain Mathas into centers for religious education, potentially including secular subjects like lexicography, grammar, mathematics, and astrology, as evidenced by preserved manuscripts. This tradition continues to exist in various locations today.
• Manuscript Libraries: The educational activities of Caityavāsis and Bhattarakas led to the development of manuscript libraries, some of which evolved into renowned Śāstrabhandāras. These libraries preserved both religious and secular works. Some scholars believe the concept of public libraries originated with Jainism, with early examples found in Rajasthan. These libraries continue to be valuable national assets.

Key Principles and Contributions of Jaina Education:

• Mass Education through Sermons: While not building large universities, Jaina teachers were effective in mass education through their sermons. They delivered religious instruction in an engaging manner, often using stories (Dharma Kathā) to impart virtues and ethical principles, and to warn against vices. This approach was particularly successful in regions like Karnatak, Rajasthan, and Gujarat.
• Impact of Ahimsā: The consistent emphasis on Ahimsā (non-violence) through this educational approach nurtured vegetarianism and a general regard for life, influencing the mindset of the populace for centuries.
• Svadhyāya (Self-Study): The daily practice of Svadhyāya by lay followers, which involves reading, questioning, reflecting, and listening to religious stories, is a significant educational tenet. It fosters a culture of continuous self-education.
• Śāstradāna (Gift of Knowledge): The practice of Śāstradāna, or providing the right book to the right person at the right time, is a crucial aspect of Jaina educational values. The historical example of Lady Attimabbe distributing 1000 copies of a religious text exemplifies this commitment, which continues today through support for publications and educational institutions.
• Contribution to Literature and Languages: Jaina Ācāryas made significant contributions through their numerous treatises on metaphysics, ethics, logic, philosophy, poetry, grammar, and lexicography. They also played a vital role in the development and literary status of South Indian languages like Kannada, Tamil, and Telugu, advocating for effective instruction through the mother tongue, a practice initiated by Mahavira Swami himself.
• Syadvada: The Jaina doctrine of Syadvada (Seven-fold Predication) is recognized as a unique contribution to Indian thought.

Modern Jaina Education:

In modern times, the Jaina community actively engages with contemporary educational needs. They have established numerous educational institutions, many of which are open to all. Specialized institutions like the Syadvada Mahavidyalaya and research institutes focusing on Jainology and Prakrit studies have emerged. Philanthropic members have also supported chairs for Jaina studies in universities. Jaina Ācāryas continue to provide religious and ethical education through sermons and are instrumental in establishing educational centers that promote Jaina ideals, such as the Jaina Viśva Bhāratī, which functions as a university.

Key Educational Principles Identified:

The author concludes by summarizing the core educational principles and contributions of Jainism:

1. Careful preservation of ancient works of learning.
2. Effective education through the mother-tongue.
3. Mass education through engaging sermons.
4. Self-education as a part of daily routine.
5. Emphasis on Ahimsā, Aparigraha, and Anekāntavāda for social health.

In essence, "Jaina Path Of Education" argues that while Jainism may not have produced grand educational institutions in the traditional sense, its holistic approach to religious and ethical instruction, its emphasis on self-study, its preservation of knowledge, and its unique philosophical principles have left an enduring and significant mark on the educational landscape of India.