In the field of knowledge Jaina philosophy is pluralist and relativist. Consciousness is the essence of the soul or Jiva. Knowledge according to Jaina system is of two kinds: Pramana and Nyya (or judgment about a particular thing ;.)
Pramana is again of two kinds i.e., Indirect and direct. Pramana both direct and indirect enlighten themselves as well as others. Direct knowledge is gained by the means of the sense organs. Direct is valid in its own right. Direct knowledge is either practical or other worldly. Practical knowledge is achieved through mind and senses. Other worldly is immune from the effect of actions and independent of mind and senses.
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Direct practical knowledge is of two kinds: Mati and Sruta. Mati is the result of senses, qualities, certainty and impression of full knowledge about the object. On the other hand Sruta is the authoritative books of great sages or Tirthankars.
Other wordly direct Kewala knowledge of the whole subject is achieved only by Arhatas. But when this knowledge pertains to only a specific subject it is known as Vikala Jnana.
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Vikala Jnana can be of two types i.e., partial emancipation from actions and subtle type of knowledge.
Indirect knowledge is of five kinds Memory, Recognition, Logic, Inference and Testimony. Prathanuma is used for convincing others. Inference has five sentences i.e. Pratijna, Hetu, Dristant, Upanaya and Nigmana (conclusion). Some jainas believe in 8 kinds of knowledge out of which Mati, Sruta, Avadhi, Manah Paryaya and Kewala are regarded as authentic knowledge. On the other hand, fallacious knowledge includes Samasya, Viparayaya, and Anadhagavya.
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The knowledge of a thing in a particular context or relationship is termed as Nyaya. Artha and Sabda Nyaya are two kinds of Nyaya. Artha Nyaya is of four categories i.e., Naigama (do not distinct general and particular qualities) Smagrahay (general only) practical knowledge (c) of layman’s), Immediate need (Rju Sutra Nyaya).
On the other hand Sabda Nyayas are of three kinds i.e., every word has a special meaning, splitting of words according to their roots and a particular name for a particular action.
For the Jainas a perfect vision implies a synthesis of all these different Nyayas. This vision is termed as Nyaya Nischaya.
Concept of Reality:
According to the Jainas the natural and super natural things of the universe can be traced back to seven fundamental elements i.e., Jiva, Ajiva, Ashrava, Bandha, Samvaya, Nirjara and Moksha.
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The combination of Jiva and Ajiva is termed as astika also. Astika exists like body while Nastika has no body; Substance is the basis of attributes or dharmas. The attributes which indicate the form or conditions of a thing are known as Bhavatmak and which indicate the distinction of a thing from the rest are termed as Abhavatmak or changeable. Thus universe consists of both eternal and ephemeral attributes.
Jaina System defines Jiva or Atman as conscious substance. It has prana and physical, mental and sensuous powers. Jiva has pure knowledge and vision in his pure condition. Jiva with Pudgala (matter) termed as Sansari Jiva is self illuminated and illuminates other things also. It enjoys the fruits of actions and tends to go upwards. Atman can enter into matter, Jiva has no form. Its existence is determined by self-experience.
There are four prenamas of Jiva-Divya, Manusa, Narakya and Tiryak. Dravya parinama gives us a vision of unity in the diversity of prenamas. The body perishes but the soul is eternal.
Jiva is of two kinds Baddha i.e., earthly water, fire, air and vegetable world. Then human beings, birds, animals, gods and devils. These Jivas have five sense organs. Jaina system also gives proofs for the existence of soul. Direct proof for the existence of soul is the perception of attributes of soul. It tantamounts to the perception of the dravya (subs is tance). Indirect proofs include one’s will power, senses, and efficient cause of the body i.e., soul as the efficient cause.
Ajiva is of five kinds Merit, Demerit, Ether, Matter and time. First four has bodies so they are astika. But kala or time is nastika or one form only.
The entrance of Karma pudgalas in the body of Jiva through Yoga is known as ashrava. Ashrava is the cause of the bondage of Jiva. Ashrava is of forty two kinds viz. five senses, kayayog, five vratas e.g., non-violence etc. In addition to these, there are near about 25 small Ashravas. The over shadowing of Jiva by pudgalas due to kasayas is termed as Bondage or Bandha.
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 nonviolence. 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.
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 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 rue 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, coordination etc.
