Naitik Shiksha Ki Vyavaharikta

Here's a comprehensive summary of the provided Jain text, "Naitik Shiksha ki Vyavaharikta" by Sadhvi Shri Lalitprabha:

The text, "Naitik Shiksha ki Vyavaharikta" (The Practicality of Moral Education) by Sadhvi Shri Lalitprabha, a disciple of Yugpradhan Acharya Shri Tulsi, argues for the paramount importance of moral education in addressing the contemporary decline in ethical standards and its detrimental impact on individuals and society.

The author begins with an allegorical story of humanity's creation, where God bestows upon humans "akal" (intellect/wisdom) and "iman" (integrity/faith). However, instead of using intellect wisely and protecting integrity, humans have unfortunately preserved their intellect and squandered their integrity. This, the author contends, is the root of the current societal malaise.

The text differentiates between moral education and material education. While material education, often evidenced by degrees, equips individuals for livelihood and is readily available, it is insufficient for holistic development. Moral education, on the other hand, illuminates the inner self, awakens dormant consciousness, and strengthens willpower. True education, therefore, must foster personality and character development, not just the ability to earn a living, which even an uneducated laborer can achieve.

The author critiques modern education systems, lamenting the lack of government initiatives to elevate students' moral and character development. She emphasizes that education without a moral foundation is incomplete and unproductive. The true purpose of moral education is to purify life's conduct, cultivate the ability to understand life's value, equip individuals to solve life's problems, and foster a commitment to living an authentic life. Citing Lord Mahavir's dictum, "Padhamam nanam tato daya" (first knowledge, then compassion/action), she stresses that actions without proper knowledge are meaningless. The development of both cognitive and practical aspects is crucial for a moral life.

The text expresses deep concern over the current state of India, characterized by a steep decline in moral standards, affecting mental well-being and leading to widespread character and ethical erosion. The author believes that instilling moral and character traits from an early age can not only refine inner tendencies and foster an artistic life but also protect against vices, thereby securing a brighter future for India and the world.

The author notes that while immorality's dominance is evident, moral education can help restore balance. The current situation, with black marketing, corruption, lack of dedication among professionals, indiscipline among students, and a decline in integrity across various sectors, has led to the degradation of humanity. The analogy of gold enduring various physical processes but not comparison with "chirmi" (a worthless substance) and of a clay pot tolerating shaping and firing but not the finger test for purity illustrates the pain of being tested for authenticity when integrity is compromised. The contrast between the past, when India was a beacon of spirituality and morality, and its present state is deeply unsettling. The author suggests that a crisis point is often a precursor to revolution.

There is a pressing need to re-establish moral values, as human development without the foundation of morality and spirituality is one-sided. The author asserts that moral development is a perennial societal issue, growing in intensity. Therefore, refining inner predispositions and becoming morally and ethically upright is essential for societal progress. Moral education instills the conviction to refrain from wrongdoing.

The text highlights the Anuvrat movement, initiated by Acharya Shri Tulsi, as a significant force in promoting moral and character development for decades. The scholarly monks and nuns involved have contributed immensely by creating moral curricula that foster patriotism, dedication to labor, disciplined living, organizational skills, service, and coordination, thus elevating moral standards. This has led to improvements in practical behavior, discouraging practices like adulteration, black marketing, cheating in exams, and violent tendencies. Promoting a life free from addiction is presented as the practical application of moral education, serving as a mirror for self-reflection.

The author recounts the story of Dharmaraj Yudhishthir, who, upon being taught "Krodh ma kuru" (Do not be angry), did not recite it back to his teacher. Only after being physically reprimanded did he exclaim that he now remembered it, demonstrating how moral lessons become a living part of one's being. Just as the wind spreads the fragrance of a flower and sandalwood's aroma is released through grinding, moral education, through behavior, spreads goodness.

The text emphasizes the critical need for consciously cultivating good values in children from a young age, attributing the current indiscipline, arrogance, and lawlessness among them to a lack of moral education. Children, by nature, mirror the behavior they observe, and these instilled values shape their future aspirations. The author draws a parallel to historical figures like Mahavir, Buddha, Jesus, Gandhi, and Nehru, suggesting that children, with the right moral foundation, can embody such ideals.

The author proudly mentions the establishment of a primary school in Ranawas 33 years prior, with only five students initially, under the patronage of Shri Kesharimalji Surana, to address the perceived deficit in character and moral development. This institution diligently imparts values such as moral conduct, mutual love, harmony, organization, and service, ensuring these principles contribute to life-building. This initiative has sparked faith in morality and brought about a transformation in thinking, with the ethical code playing a significant role in this ideological revolution. The primary school has since blossomed into a college, evoking the aesthetic charm of Shantiniketan in Bengal.