Sumati Jnana

SR No.: 012067
Original Sutra Author: N/A
Author: Shivkant Dwivedi, Navneet Jain
Publisher: Shantisagar Chhani Granthamala
Publication Year: 2007
Total Pages: 468
Language: English, Hindi
Classification: Smruti_Granth & Articles
File Size: 14 MB

Page 310

Jain Education
287 food and rash by nature are not to be entertained as students. Added to this, those who possess laxity of behaviour, and bad moral conduct are disallowed from being students. It is also said here that a heretic and persons belonging to condemned families are not fit to be teachers. Relationship Between the Teacher and the Student From the above. it is clear that a teacher should look upon the student as his own son and should teach him what all is required in a disciplined manner and the student should have implicit faith in the teacher. He has to show his utmost respect by standing at a dista him in obedience. The teacher has to bestow his care on the student specially when the disciple is ill and see that he is restored to normalcy as quickly as possible. The student also should defend the honour and dignity of the Guru under whom he is studying if he hears any abuse or criticism against him. It is only to maintain cordial relationship between the teacher and the taught, persons who were addicted to forbidden food habits, not of calm disposition, but of wicked nature, dullards, and those who cultivate heretical beliefs were forbidden to be taken as students. Unless both the teacher and student are of pure mind, proper guidance cannot take place. It is also the obligation of the teacher to bring his students into the right path, if they goes astray. All this proves that there existed cordial relationship between the teacher and the taught. Curriculum The rules and regulations prescribed for a student enable him to concentrate more on his studies. Every religion starts education with the teaching of its scriptures. Religious texts and tenets are given prominence over other subjects, as its main aim is to preach its religion and attract more number of people to its fold. The Jainism, which sprang up as a rival to the existing Hinduism, had to preach its tenets to the people in a way they grasp it more easily. For this purpose, it adopted the local tongue as the medium of instruction as well as its scriptural language. Numerous rules pertaining to this order were formulated. Though there was no stipulated curriculum, in the beginning the Angas formed the core of the texts that were taught. In the recital of the sacred texts the Vinayas also formed the main items of study, as it is said that 'the essence of the world is religion, the essence of the religion is knowledge, the essence of knowledge is self-control and finally the essence of self-control is liberation. As time passed on the organization had to plan a definite curriculum of studies, in its own interest specially to meet the opposition of the other Churches that had come into existence. At this stage, courses were organized with different texts marked for study in different years. The duration of the entire course was to be completed in twenty years. In this second phase, the Upadhyaya seemed to have been given preference in the field of education"9. This might be the result of Acarya being absorbed in religious duties.
The Angas and Mulasutras are to be studied in the beginning. The Vyavaharasutra gives the following curriculum. By the time a candidate finishes the Angas and Mulasutras, he attains considerable age. Then he has to study for twenty years as shown :