JAINISM - Educational View

 

JAINISM

1.     Introduction

Jainism is an ancient Indian religion and philosophical system emphasizing nonviolence (ahiṃsā), liberation of the soul (mokṣa), strict ethical self-discipline, and an empiric metaphysics that recognizes many-sidedness (anekānta). Its spiritual teachers are the Tīrthaṅkaras (ford-makers); Mahāvīra (6th century BCE) is the last and best-known. The aim is to eradicate karmic bondage through right faith, right knowledge, and right conduct.

2. History (concise but complete)

• Origins & chronology: Indigenous Indian tradition with roots pre-6th century BCE; classical period associated with Mahāvīra (c. 599–527 BCE in traditional accounts). Jain traditions preserve very old oral and later written literatures (Agamas, commentaries).
• Early development: Two main sects emerged historically — Śvetāmbara (white-clad) and Digambara (sky-clad). Differences: ascetic practice, canonical texts accepted, iconography, views on women’s capacity for liberation (historically debated between sects).
• Medieval & modern: Flourished in many parts of India, contributed to art, architecture (temples like Palitana, Ranakpur), trade and mercantile communities. Modern reforms and lay movements appear from medieval to colonial and contemporary times.
• Texts & teachers: Canonical Agamas (Śvetāmbara accepts them), Digambara has its own textual tradition. Commentarial literature, ethical manuals, and modern expositions by Jain leaders influence education and social life.
• Jainism came to prominence in the 6^th century B.C., when Lord Mahavira propagated the religion.
• There were 24 great teachers, the last of whom was Lord Mahavira.
  
  
• These twenty-four teachers were called Tirthankaras-people who had attained all knowledge (Moksha) while living and preached it to the people.
• The first Tirthankara was Rishabnatha.
• The word ‘Jain’ is derived from jina or jaina which means the ‘Conqueror’.

Mahavira and his life

The 24th Tirthankara was Vardhamana Mahavira.

Birth: Born in Kundagrama (Basukunda), a suburb of Vaishali (Bihar), in 540 BC.

Parents: Father Siddhartha (head of the Jnatrikas, a Kshatriya clan) and mother, Trishala, a Lichchavi princess.

Spouse: Yashoda

What made Vardhaman Mahavira take up asceticism?

·       At the age of thirty, Vardhamana left his home and became an ascetic.

·       For twelve years, he lived the life of an ascetic following severe austerities.

·       In the 13th year of his asceticism, at the age of 42, he attained the ‘Supreme Knowledge’ (Kaivalya).

Titles: He was later known as ‘Mahavira’ (the supreme hero) or ‘Jina’ (the conqueror). He was also hailed as ‘Nirgrantha’.

Preachings: For the next thirty years, he moved from place to place and preached his doctrines in Kosala, Magadha, and further east.

Patronage: He often visited the courts of Bimbisara and Ajatasatru.

Death: He died at Pawa (near Rajagriha) in Patna district at the age of 72 (468 BC

3. Core philosophical principles

1.      Ahiṃsā (Nonviolence): Central virtue. Nonviolence in thought, word, deed toward all living beings. Declares ethical preeminence of avoiding harm.

2.      Aparigraha (Non-possession/Non-attachment): Minimalism in possessions and non-attachment to people, possessions, outcomes.

3.      Satya (Truthfulness): Speak truth that does not violate ahiṃsā.

4.      Brahmacharya (Chastity/Right conduct): Sexual restraint for householders; celibacy for ascetics.

5.      Asteya (Non-stealing): Not taking what is not willingly given.

6.      Anekāntavāda (Many-sidedness): Reality is multifaceted; truth depends on perspective. Avoid dogmatism; encourage intellectual humility.

7.      Syādvāda / Nayavāda (Conditional predication & viewpoints): Qualified statements (syād) that place propositions in perspective — “in some respect/condition it is…”. Logical method to handle contradictions and plurality.

8.      Karma doctrine (unique to Jainism): Karma is subtle matter that binds to soul due to passions and actions. Liberation = removal of karmic particles through austerity, right conduct, knowledge.

9.      Jīva / Ajīva ontology: Dualism of soul (jīva) — conscious, immortal — and non-soul (ajīva) — matter, time, space, motion, rest, principles.

4. Doctrine of Jainism (systematic)

• Metaphysics: Souls are infinite in number; each soul has innate qualities (knowledge, perception) but is obscured by karmic matter.
• Tattvas (fundamental truths): Common list — jīva (soul), ajīva (non-soul), āsrava (influx of karmic particles), bandha (binding), saṃvara (stoppage), nirjarā (shedding), mokṣa (liberation).
• Ethical teleology: Ethical living (ahiṃsā, aparigraha) directly affects karmic burden.
• Soteriology (path to liberation): Remove accumulated karma and prevent new inflow; ultimate state — Siddha (liberated souls) in Siddhashila.
• Social & ritual aspects: Temple worship, puja, festivals (Paryuṣa, Mahāvīra Jayanti), ascetic communities with strict vows.

5. Path of Liberation (mārga) — practical steps

Jainism typically articulates a threefold path (Ratnatraya / Three Jewels):

1.      Samyag-darśana (Right Faith/Right View): Acceptance of the true nature of reality and truth of the Three Jewels.

2.      Samyag-jñāna (Right Knowledge): Correct, unerring knowledge of reality — purifies intellect.

3.      Samyag-cāritra (Right Conduct): Ethical behavior consistent with vows; prevents karmic influx and helps shed past karma.

Supporting practices:

• Five major vows for ascetics (and adapted versions for laity): Ahiṃsā, Satya, Asteya, Brahmacharya, Aparigraha.
• Twelvefold or fifteenfold austerities and observances (tapas, samayika — periods of meditation/periodic vows).
• Saṃvara & Nirjarā: Techniques to stop new influx and remove old karma (self-discipline, penance, fasting, meditation).
• Meditation & right perception: Regular contemplative practices and study.

6. Major teachings (ethical & epistemic)

• Ethics: Nonviolence as supreme duty; respect for all life and equality of living beings’ right to life.
• Truth & non-attachment: Truthfulness constrained by nonviolence; renunciation reduces bondage.
• Pluralism & tolerance: Anekāntavāda fosters tolerance of multiple perspectives; intellectual humility.
• Self-responsibility: Each soul is architect of its liberation; no external savior — emphasis on personal effort.

7. Aims of education from a Jain perspective

Education in Jain thought is not merely vocational; it’s soteriological and character-forming. Main aims include:

1.      Moral and ethical formation: Cultivate ahiṃsā, satya, aparigraha, and self-control.

2.      Liberative understanding: Help learners understand the nature of soul and karmic consequences — develop inner freedom.

3.      Intellectual cultivation: Encourage critical, many-sided thinking (anekāntavāda), logical reasoning (syādvāda), and discernment.

4.      Self-discipline and austerity: Foster self-control, simplicity, restraint, and reflective practices.

5.      Social responsibility: Promote compassion, care for the weak, and responsible non-violence in civic life (environmental, animal welfare).

6.      Spiritual practice: For those inclined, prepare students to pursue meditation, vows and ethical austerities.

8. Educational implications (how Jain aims change practice)

• Curriculum content: Should include moral philosophy, ethics, logic (syādvāda), biography and teachings of Tīrthaṅkaras, practical nonviolence and environmental stewardship.
• Pedagogy: Emphasize reflective, dialogic, and experiential methods (storytelling, role-plays, service learning).
• Assessment: Move beyond rote to value ethical reasoning, perspective taking, reflective journals, demonstration of nonviolent practice rather than mere factual recall.
• School culture: Nonviolence and non-possession inform discipline, resource sharing, animal protection, vegetarian food policies.
• Inclusive & pluralist mindset: Teach students to hold multiple viewpoints and justify conditional statements; build tolerance and debate skills.
• Mindfulness & moral exemplars: Integrate meditation, silence periods (samayika), and exposure to ascetic exemplars for values transmission.
• Environmental education: Active protection of life, compassion for animals, and sustainable living practices.

9. Methods of teaching (specific, classroom-ready)

1.      Storytelling & Parables: Lives of Tīrthaṅkaras, stories that illustrate ahiṃsā and non-attachment. (Good for primary levels.)

2.      Socratic/dialogic method: Use anekāntavāda to examine issues from multiple viewpoints.

3.      Role-play & simulations: Conflict resolution without violence; debates using syādvāda (argue conditional positions).

4.      Reflective journaling & moral diaries: Students reflect daily on non-violence, restraint, and consumption.

5.      Service learning/Compassion projects: Animal care, environmental projects, community service centered on non-harm.

6.      Guided meditation & quiet practice (Samayika): Short classroom sessions for concentration, self-control, and empathy.

7.      Modeling & mentoring: Teachers model restraint, truthfulness, and non-possessiveness.

8.      Project-based learning: Projects on sustainable living, waste reduction, vegetarian cooking, etc.

9.      Peer teaching & cooperative learning: Emphasize interdependence, reduce competitiveness.

10.                             Moral dilemma discussions: Use real or hypothetical dilemmas to practice ethical reasoning guided by Jain principles.

10. Curriculum (suggested scope & sequence by levels)

Primary (age 6–11)

• Themes: Stories of compassion and nonviolence; simple rules (don’t hurt animals, don’t lie); practices: short meditation, sharing exercises.
  Middle (11–14)
• Themes: Basic Jain metaphysics (soul/karma in simple terms); vows adapted for laity; environmental projects; critical reading of stories; role-play nonviolent conflict resolution.
  Secondary (14–18)
• Themes: Deeper study of Anekāntavāda/Syādvāda (logic units); ethics & contemporary issues (diet, economy, environment); comparative religion unit; research projects on Jain contributions to art/culture; service learning and extended samayika practice.
  Higher education / professional programs
• Themes: Philosophy seminars (tattvas, karma theory), textual study (Agamas/secondary literature), applied ethics (bioethics, environmental policy), pedagogy of value education, thesis projects on Jainism in modernity.

Cross-curricular integration: Ethics modules in science (animal experimentation, ecology), economics (consumption/aparigraha), civics (nonviolence in social movements), literature (Jain narratives), art (temple architecture).

11. Discipline (theory and classroom practice)

• Philosophical basis: Discipline grounded in internal self-control rather than external punishment. Aim: reduce passions (kashaya) that cause harmful action and karmic binding.
• Classroom rules: Emphasize non-harm, truthfulness, no stealing, minimalism (no flaunting of possessions). Rules are taught and internalized rather than imposed via humiliation/punishment.
• Restorative approaches: When harm occurs, use restorative justice: apology, restitution, reflection, and a plan to avoid repeat behavior.
• Positive reinforcement: Recognize demonstrations of ahiṃsā, sharing, and restraint.
• Role of vows: Class or school may have periodic collective vows (short-term samayika, no-hurt day) to build commitment.
• Consequences: Prefer corrective, educational, and reparative actions (reflection assignments, service) rather than punitive exclusion, consistent with nonviolence.

12. Role of the teacher (qualities and practices)

A. Qualities of a Jain teacher

• Moral exemplar: Models ahiṃsā, satya, aparigraha.
• Compassion & patience: Nonjudgmental guidance.
• Self-discipline & humility: Minimalism, calmness, integrity.
• Philosophical competence: Knowledge of Jain doctrines and capacity to present many-sided views.
• Facilitator of reflection: Helps students develop introspection and moral reasoning.

B. Practical roles

1.      Ethical guide: Encourage and help students practice vows and reflective exercises.

2.      Facilitator of dialogue: Employs anekāntavāda to teach critical thinking and tolerance.

3.      Curriculum designer: Integrates Jain values into subject content and extracurriculars.

4.      Mentor & counselor: Supports students facing moral dilemmas; guides in self-discipline.

5.      Community organizer: Connects school with service projects for environmental and animal welfare.

6.      Assessor of inner growth: Evaluates not only knowledge but moral behavior, reflection, and service.

C. Teacher methods

• Lead samayika, model non-possessive behavior (sharing materials), guide restorative processes, design reflective assignments and community projects.

13. Classroom examples & sample activities (practical)

• “Non-harm audit”: Students audit school practices to find ways to reduce harm (food waste, chemical use, pest control without killing).
• Perspective panels: Students represent different conditional truths on a topic (e.g., “Is it always wrong to take animals’ lives for food?”) using syādvāda.
• Daily 5-minute Samayika: Brief silent reflection to cultivate self-control and focus.
• Aparigraha challenge week: Students practice minimal possessions, donate, reflect on consumption.
• Restorative circle after conflict: Use a guided circle where the offender reflects on harm and proposes restitution.
• Community animal-care project: Students volunteer at shelters — connects ethics and service.

14. Evaluation & assessment (how to measure learning)

• Formative assessment: Reflective journals, discussion participation, role-play performances, peer feedback.
• Summative assessment: Portfolios showing ethical projects, research papers on Jain philosophy, presentations on comparative ethics.
• Behavioral/affective assessment: Rubrics for evidence of nonviolence, cooperation, restraint, and service (self, peer, teacher ratings).
• Authentic assessment: Community impact measures (amount of waste reduced, hours of service), student-led campaigns.
• Self-assessment & confession: Encourage student tracking of lapses and improvements (honest reporting fosters growth).

15. Challenges, critiques & modern adaptations

• Sectarian differences: Śvetāmbara/Digambara debates affect what is taught (textual acceptance, role of women). Be neutral, present differences respectfully.
• Rigidity vs. flexibility: Strict ascetic examples may be hard to adapt for modern laity; teach principles and scaled practices.
• Balancing tolerance and conviction: Anekāntavāda can be misused as relativism — clarify ethical commitments while acknowledging perspectival truth.
• Integration in plural classrooms: Frame Jainism as one ethical system among many; encourage comparative study, not indoctrination.
• Gender & social issues: Historically contested topics (e.g., women’s attainment of liberation in some interpretations) should be taught critically with historical context.

Bibliography

Books

Dundas, P. (2002). The Jains (2nd ed.). Routledge.

Glasenapp, H. von. (1999). Jainism: A short history. Motilal Banarsidass.

Jaini, P. S. (1979). The Jaina path of purification. University of California Press.

Jaini, P. S. (1991). Gender and salvation: Jaina debates on the spiritual liberation of women. University of California Press.

Jain, J. C. (1964). Outlines of Jainism. Cambridge University Press.

Singh, A. K. (2010). Non-violence in the Jaina tradition. Motilal Banarsidass.

Tatia, N. (1994). Jainism: History of Indian philosophy series. Bharatiya Jnanpith.

Altekar, A. S. (1944). Education in ancient India. Banarsidass.

Bhattacharya, D. K. (2006). Value education in Indian philosophy. Deep & Deep Publications.

Primary Texts

Umāsvāti. (1994). Tattvārtha Sūtra (N. Tatia, Trans.). Motilal Banarsidass.

Kundakunda. (1989). Samayasāra (A. Chakravarti, Trans.). Jain Publishing Company.

Amritchandra. (2002). Purushārthasiddhyupāya (J. L. Jaini, Trans.). Jainworld.

Encyclopedia & Academic Articles

Cort, J. E. (2001). Jain ethics. In Encyclopedia of religion (2nd ed.). Macmillan Reference.

Long, J. D. (2019). Jain philosophy. In The Stanford encyclopedia of philosophy (Fall 2019 ed.). Stanford University.

Shah, N. (2011). Anekāntavāda and Syādvāda. Internet Encyclopedia of Philosophy.

Web Resources

Jainworld. (n.d.). Jainworld: Online resource for Jain studies. https://www.jainworld.com

Jain eLibrary. (n.d.). Digital library of Jain literature. https://www.jainelibrary.org

UNESCO. (2014). Teaching and learning for peace. UNESCO Publishing.

NCERT. (2006). National framework for peace and value education. National Council of Educational Research and Training.

NCTE. (2015). Teacher education curriculum framework. National Council for Teacher Education.