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prescribed in Jain scripture make the life value oriented. Jainism offers a unique epistemology. Jainism talks about Non-absolutism. Truth is always a truth of one of the or some of the aspect of reality. The object of Truth having multi aspects, and truth is not about all aspects Truth becomes partial and relative. Truth or the judgment we deliver is non absolute. This approach has tremendous application towards Tolerance and Mutual understanding. A true Jain will be away from extreme judgments and conflicting or controversial opinions. This again will make peaceful co-existence possible. Any talk on any subject related to Jainism is incomplete without a mention of its law of Karma. The base of Jain theory of reality its epistemology and its ethics is Law of Karma. Jainism takes care to see that the life which is full of activities through the process of Samvar (stopping) and Nirjara (removing) by removing the layers of Karma, brightens the soul. A Jaina way of life will be thus away from extremes will be towards neutrality. Jaina education insists not only on non-hurting or non-killing; it also insists on forgiveness (kshama) and love (karuna). No education is complete without these external values. Jainisms universal values, its ethics and theory of knowledge, its nonabsolutism (anekantvada) and its theory of manifold aspects of reality (syadvada) reflect a complete system of training or educating a life that fully and totally fulfills the ultimate and the highest goal of life.
Dr. Kalidas Nag, an eminent Ideologist and historian, a great admirer of Jainism and a profound scholar wrote way back in 1936: "Jainism shines today as the only religion with an uncompromising faith in peace and non violence in thought and deed. This great lesson of Jainism, which Buddhism and Hinduism in general accepted, has not yet been made public with adequate reference to the Jaina canons and Jaina history. But we hope that in, in this crisis of human culture when, in the name of nationalism and imperialism, millions of human beings could be butchered, when internationalism is ridiculed and peace causes exploited by shrewd politicians our Jaina friends of India would organize a 'World Federation of Ahimsa' as the noble contribution of India to humanity."17 It will not be too much to say, in our final summing up, that any ideal system of education is bound to be a system reflecting education in Jainism.
