Jainagam Me Bharatiya Shiksha Ke Mulya

Here's a comprehensive summary in English of the provided Jain text, "Jainagam me Bharatiya Shiksha ke Mulya" (Values of Indian Education in Jain Agamas) by Dulichand Jain:

The book, "Jainagam me Bharatiya Shiksha ke Mulya," authored by Dulichand Jain, explores the fundamental values of Indian education as outlined in the Jain scriptures (Agamas). The author argues that despite India having gained independence over half a century ago, the nation has largely adopted a Western education system, neglecting the profound life-enriching values instilled by ancient Indian sages, Tirthankaras, and Acharyas. This has resulted in an education system that, while expanding in reach, fails to impart essential character-building and life-sustaining virtues to children.

Critique of the Western Education System and the Need for Indian Values:

• The author cites a critic who states that the current Indian education system is neither truly "Indian" nor genuine "education." According to Indian tradition, education is not merely an accumulation of information but a process of character building and the development of life values.
• Dr. Altekar, in reference to ancient Indian education, is quoted as saying that education was considered a source of inner light and strength, fostering balanced development of physical, mental, intellectual, and spiritual faculties, thereby transforming individuals into virtuous and useful citizens.
• Post-independence committees and education commissions have also emphasized the integration of India's eternal life values into the education system. The Kothari Commission (1964-1966) recommended that governments should provide education based on moral, social, and spiritual values. The NCERT report in 1975 stressed that curriculum structure should prioritize character building.

The Essence of "Dharma-Nirapeksha" (Secularism) and Eternal Life Values:

• The concept of "Dharma-Nirapeksha" (secularism) in the Indian Constitution is discussed, with the author clarifying that it does not mean being detached from "Dharma" (which encompasses righteousness and duty). Instead, it means the state should not promote any particular religion.
• The text highlights that India has historically been a confluence of major religious streams like Vedic, Jain, and Buddhist, later joined by Sikhism. These traditions have established ethical and spiritual values that are universal and essential for all humanity.

The Synergy of Physical and Spiritual Knowledge:

• Jain Acharyas placed significant emphasis on spiritual knowledge, deeming it "Mahavidya" (great knowledge). The Rishi Bhashita Sutra states that true knowledge is that which liberates, not just from ignorance, but from internal distress, anxiety, and mental turmoil.
• Jain philosophy advocates for liberation from desire, ego, attachment, and aversion. Thus, education should impart knowledge that helps in overcoming these inner obstacles.
• The text contrasts "Vidya" (spiritual knowledge) with "Avidya" (material knowledge), stating that neither can function in isolation. Just as a scooter needs two wheels, human life requires both spiritual and material knowledge for proper functioning.
• Lord Mahavir's message is highlighted: "Ahimsa + Science = Upliftment of humanity" and "Ahimsa - Science = Destruction of humanity." This underscores the Jain emphasis on integrating scientific advancement with compassion and non-violence.

Modern Presentation of Ancient Knowledge:

• Swami Vivekananda is credited with revitalizing the ancient Indian education system, emphasizing that education should focus on building character, enhancing mental faculties, and fostering intellectual growth, enabling individuals to stand on their own feet.

Holistic Development of Life:

• Indian education does not neglect the material aspects of life but aims for the comprehensive development of the individual – body, mind, intellect, and soul.
• The concept of "Purushartha" (goals of human life – Dharma, Artha, Kama, Moksha) is explained using the analogy of a river. Just as a river with strong banks irrigates and enriches life, when Artha (wealth) and Kama (desire) are pursued within the boundaries of Dharma (righteousness) and Moksha (liberation), life becomes beneficial for oneself and others.
• The text stresses the importance of a life lived with restraint and adherence to dharma within family life. A wife is referred to as "Dharmasahayi" (helper in dharma), not merely an object of desire.

Three Types of Acharyas (Teachers):

• The Rajprashniya Sutra categorizes teachers into three types:

  1. Kalacharya (Arts and Sciences Teacher): Imparted knowledge of fine arts, sciences, and social subjects, including language, mathematics, geography, astronomy, astrology, Ayurveda, music, and dance. Jain Agamas list 64 arts for men and 72 for women.
  2. Shilpacharya (Crafts and Commerce Teacher): Taught skills related to livelihood, wealth acquisition, crafts, industry, and trade.
  3. Dharmacharya (Spiritual Teacher): Focused on imparting religious knowledge and developing character, emphasizing morality and virtuous conduct.

• The prosperity of the lay community in ancient times was attributed to receiving education from these three types of teachers. Lord Mahavir stated, "He who is courageous in action is courageous in dharma."

The Place of Education in Life:

• The Dashavaikalika Sutra describes the role of education in a person's life, stating that study leads to knowledge and concentration, enabling one to establish themselves and others in dharma. It emphasizes that if education does not foster discernment, integrity, and discipline, it is incomplete.
• The text highlights the importance of "Vinaya" (humility and respect) as the root of the Jain discipline. Arrogance hinders knowledge acquisition.

Obstacles to Education:

• The Uttaradhyayana Sutra identifies five obstacles to true education: pride, anger, negligence (pramada), disease, and laziness. Pride is considered the greatest enemy of a student.
• Negligence is described as having five forms: infatuation with sensual pleasures, passions (anger, ego, deceit, greed), sleep, and idle talk. These vices are increasing in society and impede the pursuit of knowledge.

Who is a Learner?

• The Uttaradhyayana Sutra outlines eight qualities of an ideal student:
  1. Does not indulge in excessive laughter.
  2. Controls their desires.
  3. Keeps secrets.
  4. Is morally upright.
  5. Is free from faults.
  6. Is not overly attached to worldly pleasures.
  7. Does not get excessively angry.
  8. Is always devoted to truth.

Character Building in the Age of Information Technology:

• The rapid advancement of information technology (radio, TV, computers, internet) provides easy access to global knowledge. However, if character development is neglected, these technological tools can lead to moral decline.
• The author expresses concern about the impact of violent and vulgar content on children's minds through media. He urges educational institutions, even those bearing Jain names, to actively impart Jain values such as reverence for parents, teachers, dharma, and nation, alongside love for all beings, altruism, and compassion.

The Ideal of Indian Education:

• The ideal of Indian education is the synthesis of material knowledge with spiritual knowledge.
• Jain education comprises three integral components: Shraddha (faith), Bhakti (devotion), and Karma (action). Right Faith (Samyak Darshan) leads to a life of faith, Right Knowledge (Samyak Gyan) helps understand the true nature of reality, and Right Conduct (Samyak Charitra) inspires good deeds.
• The development of these three elements leads to completeness in life and is the message of Jain education. The text concludes by urging individuals to be vigilant, disciplined, and virtuous for the welfare of the nation and the world.

The summary also includes a brief biographical note about the author, Dulichand Jain, highlighting his educational background and literary contributions.