Shiksha Ke Samajik Tatha Naitik Sarokar

Here's a comprehensive summary of the provided Jain text, "Shiksha ke Samajik tatha Naitik Sarokar" by Himmatsinh Dungarwal, focusing on the social and ethical concerns of education from a Jain perspective, as presented on page 1:

The author, Himmatsinh Dungarwal, argues that education in India cannot fulfill its true purpose without understanding the unique social contexts of the country, in addition to international standards. He highlights critical issues within Indian society such as the caste-based structure, the neglected status of women, and the poorest unorganized sector, emphasizing the need for special attention to these areas for comprehensive and quality education.

Dungarwal draws a parallel to Lord Mahavir's vision, which was also directed towards these neglected sections of society. He mentions his own institution, Jawahar Vidyapeeth, located in a remote tribal area and established by freedom fighter Pandit Uday Jain in memory of Acharya 1008 Shri Jawahar Lal Ji Maharaj. This institution provides special facilities for neglected, suffering, and deprived students.

The author expresses his personal aspiration to live by Lord Mahavir's teachings, particularly his stance on religious rights. Lord Mahavir asserted that a Shudra has the same right to practice religion as a Brahmin or Kshatriya, and that caste holds no importance in spiritual pursuit. Furthermore, he emphasized that women have the full right to spiritual practice and can even become Arihants (perfected beings), not just practitioners.

Dungarwal points to international research indicating that India has the highest number of pre-primary schools and the largest number of out-of-school children. He stresses the importance of considering these alarming statistics when formulating future educational policies.

The text then reflects on Lord Mahavir's profound understanding of the social and ethical concerns of education and life centuries ago. It posits a deep connection between social and ethical concerns. A lamentable trend in current Indian society is that pronouncements on morality are often confined to rituals, rather than being reflected in actions. The author observes that while morality might be verbally present throughout the day, it is often lacking in practical conduct. He calls for a concerted effort to ensure that honesty, truth, and justice are reflected in our actions.

The author further notes that individuals who have dedicated themselves to improving society have maintained their self-confidence even in challenging times. He believes that incorporating the life perspectives of wise individuals, thinkers, and devout souls into educational values can lead to the establishment of a fearless society where humanity can be achieved through democratic processes.

Finally, Dungarwal asserts that education devoid of social and ethical concerns may serve as a means of production but can never contribute to personality development. He urges educators, policymakers, and society at large to strive towards this vision. The stark inequality in India's educational landscape, which has remained largely unchanged historically, is a point of concern. He contrasts the situation where children from affluent families in pre-independence India attended expensive schools in England with the reality of millions of children in remote areas lacking access to education. Even in the current era of global interconnectedness, the affluent send their children to preferred Western countries, while efforts to bring every child within the school system are a constant concern.