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જૈન કેન્ફરન્સ હેરલ્ડ
siniple and effective lines adapting it to modern conditions by the Aryasamajists and has been fruitful of many good and beneficial results.
This is neither the place nor the occasion to touch upon the advantages or the reverse of the ancient Educational system except in the way of showing that the same was actually in vogue in many parts of India in the times of our hero. The disappearance of the system from the face of the land was, of course, due to the class ordained to be the custodians of know ledge and teachers, ceasing to be what they posed to be, in consequence of changes, social or political which are inevitable in the evolution of different races.
Yashovijaya and Vinayavijaya came to Benares for study. At this time there was a great prejudice amongst the Brahmins against the Jaius and the former not only called the latter as ‘nastikas’- heretics, but also propounded that titaat aisthiAISIQ 7 गच्छेद् जैनमंदिरम् । that is to say one even if he be killed by an elephant, should not enter a Jain temple. Hence a Brahmin pandit would never teach a Jain. Both bearing this in mind kept their Jain preceptorial dress at some Jain Sheth's firm and wore other dress and adopted the Benarsi names of Jasulal and Vinaylal respectively, lest they be recognised as Jain ascetics. They remained with one old Brahmin pandit who was known for erudition in six schools of philosophy. Even in those days no teacher would dream of taking payment for teaching, and teaching was an honorary office, while now-a-days teaching takes its place as a profession. Yashovijayaji's special subject was logic, while Vinayavijayaji's grammar. The Guru taught all the philosophies to his pupils but he did not teach one book containing 1200 verses which was handed down from his forefathers and was therefore meant to be taught to bis progeny. Both thought they conld not be said to have completed their studies, till they
