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Śramana, Vol 59, No. 4/October-December 2008
value and creative force as its elemental necessity. It is of an a-priori kind. Its aims, possibilities and methods are all its expressions in practice. The promotion of knowledge and action are its two wings that posit its features. Though all-inclusive, it entails a kind of cognitive development. It is reflective of man's self-making. It is graded and solemn. Its desirability entails value that prevails in creating a balance of good over evil. This balance is good for life and society. The former exalts its basic principle; the latter promotes the principle of utility. The former constitutes need psychology; the latter is the need for self-making of man through education of man by man and his environment. Such position strikes at the happy note that 'knowinghow' (method/methods) and 'knowing-that' (content) concern human activity. Thus, the content of education is constitutively independent but acquisitively expressive. This shows that education is an art. It gives art a living language. Philosophy provides education and art a base, a sublime root. The triune of philosophy, art and education on attainment levels goes for blissful experience to which they contribute a lot. As a Religion and also as a Philosophy of Religion, Jainism emphasises spiritual fulfillment, optimises social awareness and ethical practices that is the end of philosophy, art and education.
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Jainism unfolds both sides of education, its principles or theories, its practices, or application, its knowing and its cultivating. These two sides go hand in hand in its Siddhi Sopana that puts Caritra, Satya and Acaurya at par with Jñana, Ahimsa and Apärigraha together to form a concord around Mahāvīra. Siddhi Sopana prepared by one Jaina follower Rishi Kumar Tantera of Udaipur on the occasion of 88th birth anniversary of Prekṣā Praṇetā Acharya Mahaprajna displaying the sculpture of Tirthankara Mahāvīra encircled by
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