IJLESS International Journal of Languages, Education and Social Sciences, Vol. 01, Issue 02, June 2012 WWW.IJLESS.COM ISSN: 2278-3970

Jainism : The Need in Context of Education for Modern Youth

Kapil 1, Dr. Premlata Joshi 2, Kamlesh 3

1Research Scholar, Dakshin Bharat Hindi Parchar Sabha ()

2Principal, Woman Education College, Jhonju Kalan, Charkhi Dadri, Haryana (India)

3Research Scholar, Dakshin Bharat Hindi Parchar Sabha (India)

Abstract in Mombasa, Kenya by the local Gujarati Jain scriptures offer extensive guidance on educational Jain community, although in the West mostly techniques to achieve full knowledge and awareness. Jain came about after the Oswal and Jain diaspora spread educational techniques are designed to assist the to the West in the late 1970s and 1980s. Jainism is practitioner to remain apart from clinging and hatred presently a strong faith in the United States, and thereby liberating from karmic bondages through several dozen Jain temples have been built there, the : right perception, right knowledge and right primarily by the Gujarati community. American conduct. Educational methods in Jainism aim at taking the Jainis maccommodates all the sects. Small Jain to status of complete freedom from bondages. Great communities exist in Nepal, Sri Lanka, South emphasis is placed on the control of internal thoughts, as Africa, Japan, Singapore, Malaysia, Australia, Fiji, they influence the behavior, actions and goals. It prescribes and Suriname. In Belgium, the very successful Indian diamond community in Antwerp, almost all of whom many mindful reflections or contemplations to help in this are Jain, opened the largest outside India process. in 2010, to strengthen Jain values in and across Keywords: Jainism, Educational Context of Jainism, Western Europe. Doctrines for Modern Youth. The Educational Doctrines for Modern Introduction Youth:

With 4.2 million followers, Jainism is among the An ēkāntav āda smallest of the major world religions. Jains live throughout One of the most important and fundamental doctrines India. Maharashtra, Rajasthan and Gujarat have the of Jainism is An ēkāntav āda. It refers to the principles largest Jain populations among Indian of pluralism and multiplicity of viewpoints, the states. Karnataka, Tamil notion that truth and reality are perceived differently Nadu, Bundelkhand and Madhya Pradesh have from diverse points of view, and that no single point relatively large Jain populations. There is a large of view is the complete truth. following inPunjab, especially Jains contrast all attempts to proclaim absolute truth in Ludhiana and Patiala, and there used to be many with adhgajany āyah, which can be illustrated through Jains in Lahore (Punjab's historic capital) and other the parable of the "blind men and an elephant". In cities before the Partition of 1947, after which many this story, each blind man felt a different part of an fled to India. There are many in elephant (trunk, leg, ear, etc.). All the men claimed to different parts of India and around the world. understand and explain the true appearance of the Outside India, the United States, United elephant, but could only partly succeed, due to their Kingdom, Canada, and Kenya have large Jain limited perspectives. This principle is more formally communities. The first Jain temple to be built outside stated by observing that objects are infinite in their India was constructed and consecrated in the 1960s qualities and modes of existence, so they cannot be

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IJLESS International Journal of Languages, Education and Social Sciences, Vol. 01, Issue 02, June 2012 WWW.IJLESS.COM ISSN: 2278-3970 completely grasped in all aspects and manifestations Each of these seven propositions examines the by finite human perception. According to the Jains, complex and multifaceted nature of reality from a only the Kevalis—omniscient beings—can relative point of view of time, space, substance and comprehend objects in all aspects and manifestations; mode. To ignore the complexity of reality is to others are only capable of partial commit the fallacy of dogmatism. knowledge. According to the doctrine, no single, ā specific, human view can claim to represent absolute Nayav da truth. Nayav āda is the theory of partial standpoints or Anek āntav āda encourages its adherents to consider viewpoints. Nayav āda is a compound of the views and beliefs of their rivals and opposing two Sanskrit words—naya ("partial viewpoint") parties. Proponents ofanek āntav āda apply this and vāda ("school of thought or debate"). It is used to principle to religion and philosophy, reminding arrive at a certain inference from a point of view. An themselves that any religion or philosophy—even object has infinite aspects to it, but when we describe Jainism—which clings too dogmatically to its own an object in practice, we speak of only relevant tenets, is committing an error based on its limited aspects and ignore irrelevant ones. This does not point of view. The principle of anek āntav āda also deny the other attributes, qualities, modes and other influenced Mohandas Karamchand Gandhi to adopt aspects; they are just irrelevant from a particular principles of religious perspective. Authors like Natubhai tolerance, ahi ṃsā and satyagraha. explain nayav āda with the example of a car; for instance, when we talk of a "blue BMW" we are Sy ādv āda simply considering the color and make of the car. However, our statement does not imply that the car is Sy ādv āda is the theory of conditioned predication, devoid of other attributes like engine type, cylinders, which provides an expression to anek ānta by speed, price and the like. This particular viewpoint is recommending that the epithet Sy ād be prefixed to called a naya or a partial viewpoint. As a type every phrase or expression. Sy ādv āda is not only an of critical philosophy, nayav āda holds that all extension of anek ānta ontology, but a separate system philosophical disputes arise out of confusion of of logic capable of standing on its own. The Sanskrit standpoints, and the standpoints we adopt are, etymological root of the term sy ād is "perhaps" or although we may not realize it, "the outcome of "maybe", but in the context of sy ādv āda, it means "in purposes that we may pursue". While operating some ways" or "from a perspective". As reality is within the limits of language and seeing the complex complex, no single proposition can express the nature nature of reality, M āhav īra used the language of reality fully. Thus the term "sy āt" should be of nayas. Naya, being a partial expression of truth, prefixed before each proposition giving it a enables us to comprehend reality part by part. conditional point of view and thus removing any dogmatism in the statement. Since it ensures that Soul and karma each statement is expressed from seven different According to Jains, all are intrinsically pure in conditional and relative viewpoints or their inherent and ideal state, possessing the qualities propositions, sy ādv āda is known of infinite knowledge, infinite perception, infinite as saptibha ṅgīnāya or the theory of seven conditioned bliss and infinite energy. However, in contemporary predications. These seven propositions, also known experience, these qualities are found to be defiled and as saptibha ṅgī, are: obstructed, on account of the association of these souls with karma. The soul has been associated with 1. sy ād-asti—in some ways, it is, karma in this way throughout an eternity of 2. sy ād-nāsti—in some ways, it is not, beginning less time. This bondage of the soul is 3. sy ād-asti-nāsti—in some ways, it is, and it is explained in the Jain texts by analogy with gold ore, not, which—in its natural state—is always found 4. sy ād-asti-avaktavya ḥ—in some ways, it is, unrefined of admixture with impurities. Similarly, the and it is indescribable, ideally pure state of the soul has always been overlaid 5. sy ād-nāsti-avaktavya ḥ—in some ways, it is with the impurities of karma. This analogy with gold not, and it is indescribable, ore is also taken one step further: the purification of 6. sy ād-asti-nāsti-avaktavya ḥ—in some ways, the soul can be achieved if the proper methods of it is, it is not, and it is indescribable, refining are applied. Over the centuries, Jain monks 7. Sy ād-avaktavya ḥ—in some ways, it is have developed a large and sophisticated corpus of indescribable. literature describing the nature of the soul, various IJLESS WWW.IJLESS.COM 38

IJLESS International Journal of Languages, Education and Social Sciences, Vol. 01, Issue 02, June 2012 WWW.IJLESS.COM ISSN: 2278-3970 aspects of the working of karma, and the ways and Madhya Loka – the realms of the humans, animals means of attaining mok ṣa. A Jain and plants Philosopher, quoted on karma and karmic bondage "All non liberated souls when pass Adho Loka – the realms of the hellish beings or the from one life to another it carries with itself the infernal regions Karmic body which is invisible and subtle. This Karmic body depending on the karma energies it According to , the universe is made carries, exhibits the occult powers.It first attracts the up of six (substances): sentient beings or souls material particles to form the physical body. The (j īva), non-sentient substance or matter (), senses, speech and mind are formed according to the principle of motion (), the principle of rest ability of the soul bonded by Karmic connections. It (adharma), space ( ākāś a) and time (k āla). The latter may be one sense organism to five sense organism five are united as the (the non-living). with mind or without mind. Even one can be born as hellish beings or celestial beings. Mind includes desires, emotions, intelligence, thinking etc. According to Jainism, time is beginningless and According to Jains the soul in pure form has eternal. The K ālacakra, the cosmic wheel of time, infiniteness in terms of its knowledge and power. rotates ceaselessly. The wheel of time is divided into These faculties are obstructed for its exhibition due to two half-rotations, Utsarpi ṇī or ascending time cycle Karmic bondage." According to Indologist Robert J. and Avasarpi ṇī, the descending time cycle, occurring Zydenbos, karma is a system of natural laws, where continuously after each other. Utsarpi ṇī is a period of actions that carry moral significance are considered progressive prosperity and happiness where the to cause certain consequences in the same way as happiness at an increasing scale, while Avsarpi ṇī is a physical actions. When one holds an apple and then period of increasing sorrow and immorality. lets it go, the apple will fall. There is no judge, and Currently, the time cycle is in avasarpi ṇī or no moral judgment involved, since this is a descending phase with the following epochs. mechanical consequence of the physical action. Jain teachers speak of many ways in which the karmic During the first and last two Aras, the knowledge and matter can be attracted to the soul. Even giving silent practice of dharma lapse among humanity and then assent or endorsement to acts of violence from far reappear through the teachings of enlightened away has karmic consequences for the soul. Hence, humans, those who have reached liberation from their the scriptures advise carefulness in actions, karma, during the third and fourth Aras. awareness of the world, and purity in thoughts as Traditionally, in our universe and in this time cycle, means to avoid the burden of karma. Rishabha is regarded as the first to realize the truth. (Vardhamana) was the last (24th) Cosmology to attain enlightenment.

Jain cosmology is the description of the shape and Prominent Figures functioning of the physical and metaphysical Universe (loka) and its constituents (such as living, matter, space, time etc.) according to Jainism, which Salakapurusas (illustrious or worthy persons), also includes the canonical Jain texts, commentaries and known as trisastisalakapurusa (63 illustrious persons) the writings of the Jain philosopher-monks. Jainism are 63 illustrious beings who appear during each half- time cycle. The Jain universal or legendary history is does not support belief in a creator deity. According a compilation of the deeds of these illustrious to Jain doctrine, the universe and its constituents— ī ṅ soul, matter, space, time, and principles of motion— persons.[86] They are 24 T rtha karas (ford makers), ī have always existed. 12 Cakravart s (universal monarchs, emperors of six continents), 9 Baladevas (gentle heroes), 9 Vāsudevas (violent heroes) and 9 Prativ āsudevas The early Jains contemplated the nature of the earth (anti-heroes). and universe and developed a detailed hypothesis on the various aspects of astronomy and cosmology. According to the Jain texts, the universe is divided into 3 parts:[80] Tīrtha ṅkara (Sanskrit: "ford-Maker", Tamil: Ka ṭavu ḷ) Urdhva Loka – the realms of the demi-gods or is a human being who helps in achieving liberation heavens and enlightenment as an "" by destroying all IJLESS WWW.IJLESS.COM 39

IJLESS International Journal of Languages, Education and Social Sciences, Vol. 01, Issue 02, June 2012 WWW.IJLESS.COM ISSN: 2278-3970 of their soul constraining (ghati) karmas, became a possessions, increase dependency and desire for role-model and leader for those seeking spiritual material things, and desire for anything ultimately guidance. Tirthankaras revitalize Jain Society by leads to sorrow. This also restricts full monastic life organization of fourfold Jain Order consisting of (and therefore moksa) to males as do not monks, nuns, laymen and laywomen. permit women to be nude; female renunciates wear white and are referred to as . Svetambara Jaina tradition identifies Rishabha (also known as monastics, on the other hand, wear white seamless Adinath) as the first tirthankar of this declining clothes for practical reasons, and believe there is (avasarpini) time cycle (kalachakra). The 24th, and nothing in the scriptures that condemns wearing last Tirthankar is Mahavira, who lived from 599 to clothes. Women are accorded full status as 527 BCE. The 23rd Tirthankar, Parshva, lived from renunciates and are often called sadhvi, the feminine 877 to 777 BCE. The last two Tirthankaras, Parshva of the term often used for male munis, sadhu. and Mahavira, are historical figures whose existence Svetambaras believe women may attain liberation is recorded. and that Mallinath, a Tirthankara, was female. The earliest record of beliefs is contained in the Prakrit Suttapahuda of the Digambara Chakravarti mendicant (c. 2nd century AD). Digambaras believe that Mahavira remained A Chakravarti (Universal Monarch) is the emperor of unmarried, whereas Svetambaras believe Mahavira the world, lord of the material realm. Though he married a woman who bore him a daughter. The two possesses worldly power, he often finds his ambitions sects also differ on the origin of Mata , dwarfed by the enormity of the cosmos. Jain purunas Mahavira's mother. Digambaras believe that only the give a list of 12 Chakravartins who flourished in this first five lines are formally part of the Namokar descending time cycle. Golden in complexion, they Mantra (the main Jain prayer), whereas Svetambaras all belonged to Kasyapa gotra. One of the greatest believe all nine form the mantra. Chakravartis mentioned in Jain scriptures is Bharata in whose memory India came to be known as References "Bharata-varsha". [1] Flügel, Peter (2006). Studies in Jaina History and Baladeva, V āsudeva and Prativasudeva Culture. Oxon: Routledge. ISBN 978-0-415- 36099-9. [2] Glasenapp, Helmuth Von (1999). Jainism: An There are 9 sets of Baladevas, V āsudevas and Indian Religion of Salvation. Delhi: Motilal Prativ āsudevas. Certain Digambara texts refer to Banarsidass. ISBN 81-208-1376-6. them as , Narayana and Pratinarayana [3] Gopalan, S. (1974). Outlines of Jainism. John respectively. The origin of this list of brothers can be Wiley & Sons. ISBN 978-0852263242. traced back to the Jinacaritra (lives of the Jinas) by [4] Goyal, S.R. (1987). A History of Indian swami (3-4th century BCE). Baladevas . Meerut. are non-violent heroes. Vasudevas are violent heroes [5] Granoff, Phyllis (1992). "The Violence of Non- and Prativ āsudevas can be termed as villains. It is the Violence: A Study of Some Jain Responses to Vasudeva who ultimately kills Prativasudeva. Out of Non-Jain Religious Practices". Of the nine Baladevas, eight attain liberation and the last International Association of Buddhist Studies 15. one goes to heaven. On the other hand, Vasudevas go [6] Grimes, John (1996). A Concise Dictionary of to hell on account of their violent exploits, even if Indian Philosophy: Sanskrit Terms Defined in they were is to uphold righteousness. English. New York: Suny Press. ISBN 0-7914- 3068-5. Conclusion [7] Gupta, Gyan Swarup (1999). India: From Indus Valley Civlization to Mauryas. Concept The educational methods of Jainism help the youth to Publishing Company. ISBN 9788170227632. make them a good human being. The Jain is [8] Guseva, Natal ʹia Romanovna (1971). Jainism. divided into two Bombay: Sindhu Publications. major sects, Digambara and Svetambara. The [9] Hay, Stephen N. (1970). "Jain Influences on differences in belief between the two sects are minor Gandhi's Early Thought". In Sibnarayan and relatively obscure. Digambara monks do not Ray. Gandhi India and the World. Bombay: wear clothes because they believe clothes, like other Nachiketa Publishers.

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[10] Hughes, Marilynn (2005). The voice of Prophets. Volume 2 of 12. Morrisville, North Carolina: Lulu.com. ISBN 1-4116-5121-9. [11] Jacobi, Hermann (1884). Sacred Books of the East. 22: Gaina Sutras Part I. [12] Jain, Arun Kumar (2009). Faith & Philosophy of Jainism. Books.google.com.ISBN 9788178357232. [13] Jain, Champat Rai (1929). Risabha - The Founder of Jainism. K. Mitra, Indian Press, Allahabad. [14] Jain, Dulichand (1998). Thus Spake Lord Mahavir. ISBN 81-7120-825-8. [15] Jain, Yogendra (2007). Jain Way of Life, A Guide to Compassionate, Healthy and Happy Living. Boston, MA: JAINA (Federation of Jain Associations of North America). ISBN 978-0- 9773178-5-1. [16] Jaina, Rav īndrakum āra; Ṭras ṭa, Kel ādev ī Sumatipras āda (1993). A scientific treatise on great . Keladevi Sumatiprasad Trust. ISBN 9788172770297.

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