Education in Jainism period-thanavathi

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5.3. JAINISM PERIOD
Jainism is much more ancient faith than Buddhism. Jinas or Tirthankars are founders
of Jainism. There were twenty three teerthankaras before Mahaveera, who was a contemporary
of Gautama Buddha (6th century BCE) and is credited with formulation of a sect known as
Jainism. Jainas laid great stress on right knowledge and right conduct for self-realization. Great
ascetic teacher of Jainism like Kondakunda, Samantabhadra, Pujyapada, Jinasena, Puspadanta
and Somadeva etc. hailed from Karnataka and their works in Sanskrit and Prakrit are studied
throughout India. Jainism, unlike Buddhism continues to flourish over centuries in this land.
Jainism is divided into two sects of Swetambara and Digambara. The Swetambara
monks wear white and Digambara ascetics who practice extreme renunciation have to discard
even the last piece of cloth or the barest necessity of life, to overcome worldly binding.
Similarly sallekhana or death by observing religious injunction of fast unto death is not only
permitted in Jainism2
, but also held in high esteem. Individuals who have died
observing sallekhana are remembered in special epitaphs known as nishidi or nisadi stones.
Method of Learning
The method of learning various subjects was traditional, i.e., memorizing repeating,
and reproducing. Vada or discussion formed the main platform in Jaina system and training
was given in oratory. Most of the famous preceptors were great orators and established
supremacy of Jainism over other sects by arguing, disputing, and discussing logically.
Tarkasasatra or science of logic occupied prominent place in Jaina syllabus. Titles like
Vadikolahala (who causes confusion among arguers) Prativadi bhayankara ("terror to counter
arguers") Vadi-raja (king among disputers) Vadibha simha (lion to elephant-like arguers) were
given by the king to the scholars in the assembly of the learned. Later, such titles were conferred
to established disputants of other faiths as well.

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Jaina teacher and disciples
Jaina students devotedly listen to an ascetic teacher under the shade of a tree. A Jaina
guru was the most respected in the Jaina community and we have a good deal of pictorial
evidence. Sculptures depicting teachers imparting lesson are several. Stools (tavanekolu) to
keep the palm-book ready are depicted in numerous sculptures. Self-study was given due
importance and a student is shown as reading a palm-leaf book with great attention. In one
sculpture, a mendicant is studying palm-leaf books under a tiled roof with oil lamp.
Education of Jaina Ladies

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Sallekhana samadhis or nishadi stone memorials erected for the departed revered,
illustrate the teachers in preaching pose with palm-leaf texts in hand. The Jaina monasteries
invariably had libraries of palm-leaf books and these included treatises on many secular
subjects besides Jaina agamas or holy texts. There were texts of other languages and regions
as well. When we realize that a manuscript of Bilhana's Vikramankadevacharita depicting life
and achievements of Chalukya king Vikramaditya of Karnataka was found in a Jaina library of
Jaisalmer (Rajasthan) and a copy of Pampa's Adipurana in Ara (Bihar), we could visualize the
length and breadth of the country these books traveled in ancient times. They are also witness
to the care and attention they received for preservation over centuries. Perhaps many more old
and rare manuscripts are stored in the libraries of well-known Jaina monasteries. But these are
not easily available to scholars who are of non-Jaina faith.
The Jaina monastic life was well organized and an officer known
as pravajyadayaka selected student-ascetics after careful examination. Family backgrounds,
educational and religious leanings were considered. After getting admission, a supervisor,
known as the niryapaka kept a watch on the behavior of each and every student. Wrongdoers
were admonished in time and waywardness punished. Rigorous training and study awaited the
incumbents. They had to make their own arrangements for day-to-day needs and beg for food.
Spicy food was to be avoided. Training was given to restrain basic instincts like anger, joy, and
sorrow and show equanimity to all creatures under all circumstances.
Besides food and shelter, books were distributed free at jinalayas and it is likely that
medical instruction was also imparted at the free hospitals attached. Hospitals big and small
were attached to Jaina mathas where sick cattle and birds were also treated besides human
beings. Jainism stood for compassion towards all living beings (sarvajeevidayapara), and
youngsters developed this trait early in life.
The role of the merchant community in the promotion and spread of Jainism is
significant. They toured the entire subcontinent and beyond, in caravans (sarthavaha) built
hospices along trade routes. They provided transport and protection to sadhus andsadhvis and
received religious instruction gratefully. They patronized several shrines and mathas and gave
hefty donations of land and cash for the upkeep and maintenance of basadis, orchards, tanks,
inns and wells. All passersby folk benefited by these charitable deeds, irrespective of caste or
creed. The trading class knew several languages and scripts and mastered accounting. Their
grants helped the Jaina system of education and there was no dearth of funds at anytime.

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Concept of Values
The escape of the Jiva from matter is liberation according to Jain Philosophy. In Jain
Philosophy liberation is conceived of two kinds bhavamaksha (initial stage) or Jivan Mukti and
Dravyamoksha (or sidhashila stage). According to Jaina system sanvar and nirjara are the
means of achieving moksha. Bhava Sanvar negative love, hatred and attachment. Following
this the entry of matter is stopped. This is called Dravya Sanvar. The Jaina system has suggested
the following way of obstructing the entry of karma: five external (smitian) means of stopping
Karmas e.g., jealousy, Bhasha etc. to interrupt the conjunction of karma and self (Guptiyan).
Panch mahavrta e.g., Ahinsa etc., Karma, to embellished twelve feelings or anupreksas
e.g., Anitya, Sansara etc. Purisah capable of suffering for the destruction of karma by staying
on religious path, charita (character). The destruction of old karma particles, the seed of
limitations is called Nirjara. It is essential to sacrifice bad qualities like attachment etc. and to
have Nididhyasana. This makes the mind flexible and pure and the Jiva can recognise the ‘soul’
situated in its own body. With this the person endeavouring is bereft of his pain.
When in affective state a feeling of Nirjara grows, it is called Bhavanirjara. When these
particles are automatically destroyed after enjoyment it is known as Avipaka or akarna
(Bhavanirjara). But if they destroyed even before enjoyment is finished it is called as Savipaka.
This can be done through internal meditation Anasthna, limited diet etc. external penances and
through Remorse, humility etc. internal penances. After bhavanirjara the actual destruction of
karma particles residing in the self is called dravya nirjara. Sanvar cause any new flux of karma
particles to stop Nirjala path to Moksha is Tri-ratna or three Jewels i.e., Right faith, Right
knowledge and Right character.
Aims of Education
The followers of Lord Mahaveer compiled a collection of his teachings in a book form.
This book has been divided mainly into two parts—Swetamber and Digamber. Liberalism is
implied in Jaina system of education. A thing may have two or more aspects. So to reach a
right decision one should consider different aspects of a situation. So it is not necessary that all
the students should agree with the viewpoint of a teacher. At the time of reaching a decision, a
student should have the satisfaction that his views have been entertained. Jainism stressed non-
violence. It teaches us that one should not hurt the feelings of others even by one’s speech. This
ideal if adopted will help us to achieve the aim of education in the true sense of the term.

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Jainism lays emphasis on penance i.e., mortification of the body. In order to achieve
any objective intense effort is required. Therefore virtuous conduct on the part of teachers and
students was emphasised by Jainism. This system stressed five principles for a virtuous
conduct. These principles are non-violence truth, non-stealing, Brahmacharya and Giving away
of superfluous wealth to others. Jaina Karma theory stressed one’s deeds in life. One should be
hard working. Education should be work oriented. If such efforts succeed, our younger
generation will then begin to have faith in work rather than in fate. Jain system recommended
liberation as the ultimate aim of education. According to this system liberation is of two types
i.e., Jivan Mukti and upper level is Dravya Mukti. Education should help the student to do such
karmas which leads towards Jivan Moksha, which again will lead towards the higher level
Dravya moksha. Thus this system stresses social, economic, moral and spiritual aims of
education.
Curriculum
Jaina system stressed that the Jiva has to face the consequences of its deeds. Its colour,
physical beauty, age and other senses are according to its deeds. Whatever one gets in his life
is the fruit of his own deeds not the grace of God. Hence Jaina curriculum includes those
subjects which lead students towards different actions or activities. And thus the Jaina
curriculum is activity centered. Jainism accords a very high place to religious austerity
(penance). No person can be virtuous without restraint and non-violence. This is possible only
through a good moral conduct. To save oneself from a sin a person should have control over
his mind, body and speech.
A person dependent on others cannot practice his religion or duties in its true sense.
Thus one’s own actions have been emphasised. Therefore education should provide such
environment which is helpful in developing social and moral values in the students. The
ultimate end of education is to attain salvation. If it is possible to repel our attachment from
wordly pleasures many of our strong and unhealthy desires will disappear. Then we shall
devote ourselves for attaining salvation. As a result, one should have more faith in doing good
to others.
The ways suggested in Jainism to attain salvation will help us in achieving the aims of
education. True education liberates the soul from bondage. This aim can be achieved through
different subjects, co-curricular activities and different cultural activities. Apart from this Jaina

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curriculum also emphasized vocational education. For this education in different vocations
should be provided to the students. This will help in equipoising economic conditions in the
country and in developing manpower also. Thus Jaina curriculum includes social sciences,
natural sciences, moral education, vocational education and various co-curricular activities and
yoga exercises.
Methods of Teaching
The literal meaning of Jaina refers to a person who has overcome his sensual vices and
has obtained full control over his wordly desires. In this way this system stressed practical
activities or one’s own experiences. Thus Jaina system of education emphasized experimental
method and learning by doing method. Jaina philosophy of education believes that truth may
be viewed from different angles. The teacher should try to establish a co-ordination in the views
of the students for getting a thorough knowledge of the subject. Only one view should not be
imposed upon students.
Jaina system also emphasised liberalism in the concept ‘Anekant’. A true Jain is not
rigid on any particular viewpoint and does not insist on accepting his own line of thinking
during the process of argumentation. He believes that a thing may be approached in different
ways. Due to this disposition, a student is able to maintain a balance or equipoise in every
situation. Thus Jaina system emphasised discussion method and to maximise student
participation in the teaching learning process. Jaina system also emphasised group activities.
For this group projects, self control, sense of responsibility towards their nation were stressed
by the Jaina methods of teaching.
Educational methods should develop such environment in the educational institutions
which is helpful in developing Right understanding or true perception or understanding of the
whole situation, to provide Right knowledge about the existence of the self and to help in the
character formation of the students. Jaina system emphasised work oriented education. Hence
education should be re-organised by vocationalizing it. Vocational education must provide
practical knowledge or work experience to the students. In this way education may become
useful for life as it will help them in earning their living. Thus this system emphasised
socialised techniques, experiments, learning by doing, co-ordination etc.