Values Education And Jainism

Here's a comprehensive summary of the provided Jain text, "Values Education and Jainism" by Som Pal Sharma:

The article establishes a fundamental connection between values and education, asserting that the pursuit and attainment of values are central to human existence. Human life, being inherently finite and imperfect, naturally strives for self-improvement. This drive manifests in value-concepts, discrimination, and judgments, which are integral to our lives.

The Role of Philosophy in Education:

• The author argues that educational objectives must be guided by a sound philosophy. Philosophy, defined as the "love of wisdom," not only seeks knowledge about reality and its mysteries but also provides practical principles for guiding life.
• Philosophy's key tasks include:
  1. Understanding the nature of knowledge and its validity.
  2. Ascertaining the nature of reality.
  3. Formulating goals and ways of life based on acquired knowledge.
• Educational philosophy is a branch of philosophy that systematically reflects on the phenomenon of education. It provides the foundational ends and policies for any educational system, as scientific approaches alone cannot establish normative decisions.
• Major educational issues are fundamentally philosophical, requiring consideration of:
  • The nature of a good life that education should lead to.
  • The nature of man, the subject of education.
  • The social context of education.
  • The ultimate structure of reality that knowledge seeks to understand.
• Philosophy contributes to education by suggesting educational ends and means, providing theories about human nature, and critically examining the rationality, consistency, and logic of educational ideals.

Jainism's Contribution to Value-Oriented Education:

The article posits that Jainism offers a robust foundation for a value system in contemporary education. To understand this, it first outlines the core principles of Jainism:

• Metaphysical View: All souls have a place in the path of religion based on their spiritual progress.
• God: God is viewed as a "Spiritual Ideal" and a "Perfect Being," whose virtues should be cultivated.
• Self-Responsibility: Every individual is the architect of their own destiny, with the potential for self-realization regardless of their current state.
• Social Conduct: While individuals can enjoy life as social beings, householders have duties that are a miniature version of monastic responsibilities.
• Ahimsa (Non-violence): This is the paramount principle, emphasizing the sanctity and dignity of all living beings.
• Sanctity of Life: Life is sacred irrespective of species, caste, color, creed, or nationality.
• Purity of Heart: Freedom from negative impulses like anger, pride, greed, and envy is essential.
• Social Values: Good neighborliness, truth, respect for others, consistency, kindness, and mutual security are vital for social, moral, and political life.
• Restraint: Progressive restraint on sensual pleasures and the acquisition of property is a virtue. While ascetics may limit possessions to their body, others are also expected to have limits to prevent exploitation.

Key Jain Principles for Education:

• Self-Realization: This is the supreme value in Jainism. Education should help students realize their own divine nature, with Syādváda ensuring that individualism doesn't harm societal welfare.
• Five Principles of Conduct (Pancha Mahavratas): Ahimsā (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (chastity), and Aparigraha (non-possession) are presented as crucial disciplines for education. Teachers and students must integrate these principles for spiritual and societal progress.
• Knowledge as a Value: Jainism categorizes knowledge into five stages:
  1. Mati: Sensory knowledge.
  2. Shruta: Knowledge from scriptures.
  3. Avadhi: Extra-sensory knowledge.
  4. Manahparyaya: Telepathic knowledge.
  5. Kevala: Supreme, omniscient knowledge. These stages reflect self-purification and are more relevant than degree-oriented systems, emphasizing enlightenment over mere qualifications.
• Value of Interest: Teachers should use engaging methods, illustrations, and similes to foster interest in learning, preventing boredom.
• Discipline: Self-discipline is fostered through the five principles of conduct, negating the need for external force or punishment. Indiscipline, stealing, and killing are considered disvalues.
• Universality in Education: Jainism advocates for universal education without distinctions of caste, color, or creed, emphasizing equal opportunities. The use of mother tongue as the medium of instruction is also highlighted as an efficient approach compared to foreign language dependency.
• Value of Jap, Tap, and Vratas: These practices are sources of self-control and self-purification, acting as self-imposed "punishments" rather than externally imposed ones.
• Social and Moral Values in the Educational Sphere: Mutual affection, respect, faith, love, freedom, equality, justice, modesty, and devotion form the foundation of character-building education. Teachers should be motivated by love and compassion, not just livelihood, and students by modesty and devotion. A personal relationship between the guru and disciple is valued.
• Three Great Ideals (Samyagdarśana, Samyag jñāna, and Samyak caritra): Right Faith, Right Knowledge, and Right Conduct are presented not merely as practices but as the very essence of the self, leading to liberation. These ideals should be backed by purely spiritual motives, not just utilitarian ones, forming the basis of true religion, ethics, and any educational value system.

Conclusion:

The article concludes by reiterating that the process of value realization is fundamentally educational, and Jainism offers a valuable framework for constructing a suitable value scheme for modern education. This is particularly relevant in addressing contemporary problems like student unrest, indiscipline, unemployment, and societal issues such as hoarding and adulteration. The essay summarizes by emphasizing the interconnectedness of values and education, the necessity of a philosophical approach to education, and Jainism's potential as a guide for modern educational systems.