Prachin Bharat Ki Jain Shikshan Paddhati

Here's a comprehensive summary of the provided Jain text, "Prachin Bharat ki Jain Shikshan paddhati" (The Jain System of Education in Ancient India) by Harindrabhushan Jain, based on the provided pages:

The book, "The Jain System of Education in Ancient India" by Dr. Harindrabhushan Jain, explores the well-organized and systematic approach to education within the Jain tradition in ancient India. It posits that, similar to Vedic and Buddhist traditions, Jainism possessed a distinct and effective pedagogical methodology.

The Importance of Knowledge and Education:

The text begins by emphasizing the profound respect for knowledge in ancient India, viewing it as crucial for personality development and life's success. It quotes the Shatapatha Brahmana on the benefits of study and discourse, leading to concentration, freedom, prosperity, and inner control. Similarly, Jain scriptures, particularly the Uttaradhyayana Sutra, highlight the glory of knowledge. A disciple asks about the benefits of knowledge, and the guru replies that a knowledgeable being can understand the true nature of all substances, thus avoiding suffering in the cycle of rebirth. Just as a needle with thread doesn't get lost, a wise person doesn't stray in the world, acquiring knowledge, perception, conduct, penance, and humility.

Comparison with Other Traditions:

The author notes that while Vedic and Buddhist educational systems have been extensively documented by modern scholars, the Jain system, though mentioned in Jain Agamas, has been less explored. A significant similarity exists between Jain and Buddhist educational methods due to shared characteristics: both systems were often propagated by monks and ascetics who dedicated their lives to the acquisition and dissemination of knowledge, away from household life. The philosophical closeness between the two religions also contributes to this methodological similarity.

Key Aspects of Jain Education:

The book delves into various facets of the Jain educational system:

• Objective of Education: The primary goals of education in ancient India, including Jainism, were to foster good conduct, develop personality, preserve ancient culture, and impart social and religious duties.

• Student Life (Chhatra Jivan):

  • Initiation (Upanayana): In Vedic culture, student life began with the Upanayana ceremony. Jain texts also mention this initiation, with commentators defining "kala" (art) as "vidya" (knowledge), and Upanayana as the celebration before acquiring knowledge.
  • Living Arrangements: Students typically resided at their teacher's home. Wealthy individuals sometimes supported students in the city by providing food and lodging.
  • Closures and Holidays: Ashrams would close during unfavorable weather (heavy rain, storms, fog, dust storms), celestial events (eclipses), times of unrest (wars between armies or cities), and significant societal events (deaths of respected leaders). Even minor incidents like a cat killing a mouse, finding an egg on the road, or a child's birth in the neighborhood could lead to temporary closure.
  • Duration of Study: Vedic Brahmacharins started around age 12 and continued until their Vedic studies were complete. Buddhist students could join at any age after renouncing household life. Jain tradition suggests studies commencing around age eight and continuing until mastery of all 72 arts or a selection thereof.

• Eligibility of Students:

  • Vedic: Teachers primarily accepted students with a keen interest in study. Those less inclined towards academic pursuits were directed towards practical trades like farming.
  • Jain: Jain teachers emphasized qualities like residing in the teacher's lineage, enthusiasm, love for learning, pleasant speech, and good deeds. Disobedient, disrespectful, antagonistic, or thoughtless students were deemed "avinita" (ill-disciplined). Conversely, obedient students who stayed close to the guru and understood their master's cues were called "vinita" (disciplined).
  • Undesirable Traits: Students should avoid being garrulous, immoral, angry, joking, harsh-spoken, impulsive in answering, untruthful when questioned, and harboring enmity towards elders.
  • Guru-Disciple Etiquette: Strict rules governed student conduct, such as not sitting too close to the guru, not answering while lying down or seated, not crossing legs, and always responding promptly when called. Students were to sit on a stable, unadorned seat not higher than the guru's. Gurus were expected to explain concepts according to the student's ability.
  • Guru-Disciple Relationship: The text likens the guru's joy in imparting knowledge to a charioteer's joy in driving a good horse. Similarly, a stubborn student disheartens the guru. A virtuous student views the guru's admonishments as fatherly or brotherly guidance, while a negative-minded student feels like a slave. Disappointed disciples were encouraged to appease their gurus with affection and a promise of reform.
  • Qualities of an Ideal Student: An ideal student paid full attention, asked questions, understood the meaning, and acted accordingly. They never disobeyed, mistreated, or lied to their guru.
  • Discipline for the Undeserving: Incompetent students faced physical punishment (slaps, kicks), caning, and harsh reprimands, and were compared to unruly bulls. Teachers might even abandon such students.
  • Student Analogies: Students were metaphorically compared to mountains, pots, sieves, swans, buffaloes, goats, mosquitoes, leeches, cats, cows, and drums, signifying their varying capacities for learning.

• Access to Education (Shudron ka Vidyadhikar):

  • Vedic: While non-Aryan castes were initially restricted from Vedic education and the Aryan language, they had access to Puranic studies. During the Jataka period, many Shudras and Chandals were accomplished philosophers and thinkers. Matanga, a Chandala, became such a renowned guru that high-caste individuals studied under him.
  • Jain: Jainism made philosophical education accessible even to Chandals, with figures like Harikeshabala becoming Rishis. The Jain principle that caste is determined by karma, not birth, is highlighted.

• The Guru and Their Personality (Acharya aur unka Vyaktitva):

  • Vedic: Vedic gurus, embodying Agni and Indra, held the highest position, bestowing "knowledgeable bodies" upon students. They were Brahmacharins and attracted many disciples.
  • Jain: Jain gurus were influenced by Mahavir and the Tirthankaras, dedicating their lives to guiding humanity. An ideal Jain guru was described as one who didn't hide or contradict truth, wasn't arrogant or desirous of fame, never criticized gurus of other faiths, found even harsh truth acceptable, always advocated good thoughts, didn't use scolding or abusive language, possessed complete knowledge of religious mysteries, lived a life of penance, had pure discourse, was learned, and knowledgeable in all religions.
  • Types of Gurus: The "Rayapaseniya Sutra" categorizes gurus into: (1) Kalachariya (teachers of arts), (2) Shippacharya (teachers of crafts), and (3) Dharmacharya (teachers of Dharma).
  • Guru Respect and Remuneration: Gurus were to be honored with physical comforts (oil massage, flowers, baths, fine clothes, good food) and appropriate remuneration. Dharmacharyas received special respect through sustenance and various offerings, motivated by devotion rather than expectation of return.

• Subjects of Study (Adhyayan aur Uske Vishay):

  • Vedic: The Rigveda was the primary subject, followed by Vedangas (Shiksha, Kalpa, Nirukta, Chandas, Vyakarana, Jyotisha).
  • Jain: The "Bhagavati Sutra" lists study subjects as 6 Vedas, 6 Vedangas, and 6 Upangas. The 6 Vedas include Rigveda, Yajurveda, Samaveda, Atharvaveda, Itihasa (Puranas), and Nighantu. The 6 Vedangas are Ganita (Mathematics), Swara-Shastra (Phonetics), Vyakarana (Grammar), Chandas (Prosody), Nirukta (Etymology), and Jyotisha (Astrology). The Upangas elaborated on these subjects.
  • Other Subjects: The Uttaradhyayana-Tika mentions 14 vidyasthanas: 4 Vedas, 6 Vedangas, Mimamsa, Nyaya, Purana, and Dharmashastra.
  • Subjects of Lower Importance/Prohibited: Some subjects were considered "sinful" for ascetics and included fortune-telling, auspicious signs, mantra vidya, illusionism, medical science, arts, architecture, literature, drama, and sciences of mixed or unknown nature.
  • The 72 Arts: The Angashastra details 72 arts. While not all students mastered all of them, the aim was to gain proficiency according to their capacity. These arts were broadly classified into 13 categories:
    1. Reading and Writing: Writing, mathematics.
    2. Poetry and Literature: Poetry creation, verse composition, riddles, works in Magadhi language, songs, and shlokas.
    3. Sculpture: Figure creation.
    4. Music and Dance: Dance, music, instrumental music, vocalizations, drum playing, and rhythm.
    5. Pottery: Clay work.
    6. Games: Gambling, dice games, chess, puppet shows, and other forms of amusement.
    7. Health, Beauty, and Food: Food preparation, drink, clothing, cosmetics, knowledge of gems (silver and gold), jewelry, perfumes, methods for beautifying women, and crafting adornments from leaves.
    8. Sign Science: Identifying characteristics of humans, animals, swords, jewels, and umbrellas.
    9. Ornithology/Omens: Knowledge of bird calls.
    10. Astronomy: Planetary movements and transits.
    11. Chemistry: Alchemy, transformation of metals.
    12. Architecture and Surveying: House building, land measurement.
    13. Military Science: Warfare, wrestling, archery, swordsmanship, formations (Vyuha), and strategy.

• Teaching Methods (Shikshan Vidhi):

  • Vedic: Early Vedic education involved rote memorization of sutras, with emphasis on intonation (udatta, anudatta, svarita) conveyed through hand gestures as well. Various recitational methods (Samhita-patha, Pada-patha, Krama-patha, Ghana-patha, Jata-patha) ensured accuracy.
  • Jain: Mahavir advocated continuous teaching, like birds feeding their young. If a student struggled, the teacher would elaborate. Gurus aimed to impart knowledge faithfully without distortion. Post-Mahavir, the practice of reciting scriptures with understanding and clarification from the teacher became prevalent. Students memorized through repetition, followed by reflection and contemplation. They would join their hands before asking questions.
  • Five Limbs of Jain Pedagogy: Vachana (reading), Prichchhana (asking), Anupreksha (reflection), Amnaya (memorization and recitation), and Dharmopadesha (religious discourse).

• Discipline (Anushasan):

  • Vedic: Gurus instructed students from day one to be diligent and energetic.
  • Jain: Jain education emphasized physical hardship for monks, viewing death as preferable to breaking vows. External purification of the body was considered meaningless or even harmful. Laborious ascetics were labeled "charitrabhrashta" (morally corrupt). Later regulations for students included obeying the guru, enduring reprimands silently, and not seeking delicious food in alms. Students rose before sunrise, inspected their belongings, greeted elders, begged for alms in the afternoon, and slept in the third watch of the night. They also atoned for unintentional mistakes.
  • Student Attire: Jain students sought simple garments made of wool, silk, flax, or palm leaves, rejecting leather, precious gems, or gold-adorned clothing. Monks wore one garment, and nuns four.

• Completion of Studies (Samavartana):

  • Vedic: Students returned home with the guru's permission. The guru offered guidance for their future lives.
  • Jain: The Samavartana ceremony also existed in Jain tradition. Students returning home after completing their studies were received with great ceremony. The text gives an example of Rakshita's return to Pataliputra, where the city was decorated, he was honored on an elephant, and felicitated by the populace who gifted him wealth.

• Centers of Learning (Vidya ke Kendra):

  • Vedic: The homes of learned householders often served as schools, fulfilling the Brahmana-Yajna. Ashrams were established in healthy forest and mountainous regions. The Mahabharata mentions the ashrams of Kanva, Vyasa, Bharadvaja, and Parashurama, and the Ramayana describes Valmiki's ashram in Chitrakuta.
  • Jain: The lineage of Jain gurus began with the Tirthankaras, who were often mendicants. Mahavir's disciples (Ganadharas) traveled with him, and their numerous disciples formed organized groups. Over time, caves, temples, and pilgrimage sites became centers for Jain monks and gurus. Royal capitals, pilgrimage destinations, ashrams, and temples evolved into educational hubs. Kings and landlords supported learning, transforming prosperous capitals into major centers of knowledge.
  • Prominent Centers: Varanasi, Savatthi (Shravasti), Pataliputra, Pratishthan (in the South), and Valabhi (which reached its peak as an educational center and hosted a Jain council under Nagarjunuri for compiling Jain Agamas) are mentioned as significant learning centers.
  • Debates and Discussions: Places like "Purisada" hosted debates between Jain and other ascetics, especially Buddhists, on minute subjects. Those found weak in logic or reasoning were advised to pursue further studies elsewhere.

Conclusion:

The author concludes that, like Vedic and Buddhist traditions, ancient India possessed a well-organized Jain system of education. The influence of this ancient methodology is evident in the Jain educational institutions functioning in India's major cities today, which offer courses on Jainism and Jain philosophy.