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Lastly, A study and progressive restraint on yearning for sensual or sex pleasure or for equisition o property is also an important virtue of Jainism. A religious person is expected to limit his property upto his physical body only. But it does not mean that others are quite free in this respect. They are also expected to have limits on the property owned by them and no weeding out the weak and poor. Thus, an enlightened society can gradually be developed.
Nayavāda and Syädvāda
Jainism has presented two instruments of understanding and expression: one is Nayavada and the other is Syadváda. Nayavāda is a particular approach of analysis of a comlex question, synthesis of different view. points is an imperative necessity. Every view point must retain its relative position and this need is fulfilled by Syädväda. According to Syadvāda, truth is not monopoly of any one individual, religion, or society. Intellec. tual tolerence is one of the fundamental tenets of Jainism. Ahimsa, truth and toleration were fostered by laina. for their opponents also.
Value Oriented Education and Jainism Self-realisation
Self-realisation is a supereme value of life according io Jaina philosophy. So pupil should be made to realise his own self as he is a part and parcel of divinity. Philosophy of Syādváda is a guarantee that emphasis on individuality will not undermine the general interests and the general welfare of the society. Everyone is the architect of his own fortune. So to achieve the goal of life and education (i.e. self-realisation) one should proceed keeping this in view. The teacher's role is also much essential in this process of self-realisation
Five Principles of conduct as great values of life
Ahimsā, satya, asteya, brahmacarya and aprigraha are the five principles of conduct which are accepted as the disciplines of education according to Jainism. It is the duty of every teacher and pupil to give importance to these principles in education apart from bookish knowledge. Such an integrated approach in study and training would be valuable not only for the spiritual growth of the individual or pupil but for the general progress and the welfare of humanity also.
Knowledge as a value
Jainism gives immense value to the knowledge (i.e. Samyagjñāna), which is acquired in stages :
(i) The first stage of knowledge is Mati or the knowledge acquired by the senses. (ii) The second stage of knowledge is that of Sruta or the knowledge gained through the
scriptures. (iii) The third stage is that of Avadhi or the extra sensory knowledge, which is acquired by the soul
without the activity of mind or senses. (iv) The fourth stage is manahparyaya the knowledge of the ideas or thoughts of others, and
(v) The final stage of knowledge is the Kevala which connotes the supereme knowledge.
These stages represent the standard of development of self-purification and are more relevant and justified in jaina view of reality than degree oriented stages of knowledge. Aecoding to these stages of knowledge an aspirant evaluates his knowledge on the basis of enlightenment not on the basis of degrees. However, the coordination of the two systems (stage oriented system and degree oriented system) can be helpful to solve some value-problems in the educational field to a large extent.
प्राचार्यरत्न श्री देशभूषण जी महारान अभिनन्दन ग्रन्थ
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