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EDUCATION, LEARNING AND LITERATURE
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and I-Tsing.1 No such Buddhist institutions, however, have been mentioned in the text; those will be thus excluded from the following discussion. Below, an account is given of the salient features of the system of education as practised in the Jaina monasteries and other institutions, i. e. the Brahmanic institutions and the lekhaśālās as reflected in the NC. Jaina System of Education
Preceptor to impart education was thought as necessary entity for the spiritual enlightenment of the individual by the Jaina as well as the Brāhmaṇic authorities. It was believed : “As the existing objects could not be seen in the absence of light, similarly the abstruse meaning of the scriptural texts could not be comprehended unless it was made to discern by an able preceptor."* "As a potter shaped different vessels out of the same clay, the preceptor by the dint of his spiritual insight was capable of imparting varied explanation to the scriptural texts”, . and further the entire study of the sacred lore depended on the preceptor.95 The mere statement that "preceptor and parents are the greatest benefactors (paramovakarin)"6 implies that towards the master the highest reverence was to be displayed by the pupil.
1. I-Tsing observed : "Thus instructed by their teachers and instructing
others they pass two or three years, generally in Nalanda monastery in Central India or in the country of Valabbi in Western India."
Takakusu, op. cit., p. 177. 2. Prasamarati, V. 69; Kathopanišad, II. 9. 3. NC. 4, p. 30. 4. जहा एगातो पिंडाओ कुलालो अणेगे घडादिरूवे घडेति एवं आयरिओ एगाओ सुत्ताओ
3Tota 3774fetto Gafà I-Ibid. 5. Tacial HÖJTAT zaif to uforutla-NC. 4, p. 36.
Cf. Kapadia, H. R., “The Jaina System of Education'', JUB.,
Vol. 8, 1939-40, pp. 193-959. 5. greuthi 47311 fare aig ag qfarIITTEET VNC. 3, p. 34; Bịh. V!.
5, p. 1455. Compare Višņusmrti ( 31. 1-2) where the father, mother and preceptor are collectively styled as atigurus or supreme worthics.
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