UGC NET > Paper 1 > Higher Education System > History of Jain Education System in Ancient India

The education system in ancient India was deeply influenced by the country’s diverse religious and philosophical traditions, including Jainism—one of the oldest spiritual paths that emerged in the subcontinent. Jainism stands as one of the oldest living religions in the world, originating in the 5th-7th century. The preachers of Jainism are called Tirthankaras. Rooted in principles of non-violence (ahimsa), truth (satya), and self-discipline, Jainism developed a distinctive educational framework aimed at both spiritual liberation and ethical living. While much of ancient Indian education centered around Vedic traditions, Jain monastic and lay communities established parallel systems that emphasized scriptural study, moral conduct, and ascetic practice. In this article, let us discuss Jain education system in ancient India

Principles of Jainism:

Jains take special vows when they are initiated into the mendicant life, which are called the maha-vratas or ‘great vows’. The vows relate to self-control, which help reduce karma and thus foster spiritual progress. Although monks and nuns may leave the mendicant life, their vows are usually lifelong. There are five maha-vratas, of which the best-known is probably that relating to non-violence – ahimsa – which is the fundamental vow.

The 5 Fundamental Principles of Jainism are:

1. Ahimsa (Non-violence) to cause no harm to living beings.
2. Satya (Truthfulness) to always speak the truth in a harmless manner.
3. Achaurya (Non-stealing) not to take anything that is not willingly given.
4. Brahmacharya (Celibacy) to control the senses including mind from indulgence.
5. Aparigraha (Non-possession, Non-materialism) to detach from people, places and material things.

Jains believe that only mendicants can advance all the way to final liberation, in large part because the mendicant vows are all ‘absolute’, meaning there are no degrees of severity. Lay Jains can develop spiritually only to a certain extent, but can choose to take the anu-vratas – ‘lesser vows’. Modelled on the mendicant vows, the five lay vows are less rigorous, because they are performed in the context of the householder life, but are still demanding.

Objectives of Jain Education System:

The Jain education system in ancient India was deeply spiritual and ethical in nature, shaped by the fundamental principles of Jain philosophy. Its primary goal was not only the acquisition of knowledge but the cultivation of right conduct, discipline, and the path to liberation (moksha). Here are the main objects (goals or objectives) of the Jain education system:

• Liberation (Moksha) Through Right Knowledge: The ultimate goal of education was spiritual liberation, or freedom from the cycle of birth and death (samsara). Education was aimed to cultivate the three jewels (Ratnatraya): Right Faith (Samyak Darśana), Right Knowledge (Samyak Jñāna),  and Right Conduct (Samyak Chāritra).
• Scriptural Mastery: The aim was to study and understand Jain scriptures (Agamas) and the teachings of the Tirthankaras, especially Mahāvīra. The Emphasis was on memorization, recitation, interpretation, and logical reasoning based on canonical texts.
• Ethical and Moral Development: Central focus of education was on non-violence (Ahimsa), truth (Satya), non-stealing (Asteya), celibacy (Brahmacharya), and non-possession (Aparigraha). Education was a means to instill these core values in both monks and lay followers.
• Mental and Spiritual Discipline: The aim was to promote inner purification through study, self-reflection, meditation, and austerities (tapas). Education included training in detachment, restraint, and self-control.
• Training Monastics and Scholars: The aim was to prepare monks and nuns for teaching, scriptural preservation, debate, and spreading Jain philosophy. Also to encourage development of skills in logic (nyāya), grammar (vyākaraṇa), and philosophy (darśana).
• Guiding Lay Society: The aim was to educate householders in the ethical code of conduct for daily life and ensure the transmission of moral values, cultural knowledge, and spiritual awareness among the Jain community.
• Preservation and Propagation of Jain Doctrine: The aim was to maintain the integrity of Jain teachings through oral transmission, writing, and debates. To establish centers of learning and scriptural transcription to keep the tradition alive.

Education Institutions:

Jainism developed a rich and structured educational tradition alongside other Indian philosophies. Jain educational institutions were primarily monastic but also served lay communities. They were centers of not only spiritual training but also secular learning, such as grammar, logic, astronomy, and medicine.

• Mathas and Upāśrayas (Monastic Centers): These were monastic residences for Jain monks and nuns. They served as primary educational hubs, where disciples were trained in scriptures, conduct, and meditation. Daily learning involved recitation, memorization, scriptural debate (vāda), and ethical instruction. Upāśrayas were also community spaces where lay followers received ethical and religious instruction.
• Jain Gurukulas: Similar to the Vedic gurukula system, where a guru (teacher) lived with students (śiṣyas) and guided them through intensive studies. They emphasized oral transmission of knowledge, character development, and discipline. They provided education to both monastics and dedicated lay students.
• Temple Schools: Temples acted as cultural and educational centers, especially in regions like Gujarat, Rajasthan, and Karnataka. Temple libraries (Jñāna-bhandāras) preserved rare manuscripts, scriptures, and commentaries. These schools often held scriptural classes, public discourses, and debates.
• Jain Universities and Learning Centers: Historical Jain institutions are Vallabhi University (Gujarat and Shravanabelagola (Karnataka): A prominent Jain pilgrimage and monastic center with a long scholarly tradition. These universities welcomed scholars from various traditions and promoted interdisciplinary learning.
• Libraries and Manuscript Collections: Jain institutions maintained vast collections of palm-leaf manuscripts and texts. Some famous libraries are Jnan Mandir in Patan, Koba Jain Bhandar, Mudabidri Manuscript Library. These became important repositories of Indian knowledge, contributing to historical research today.

Transmission of Education in the Jain System

The Jain educational system has always emphasized the careful and disciplined transmission of knowledge. Rooted in oral traditions, ethical living, and scriptural study, the transmission process ensured that teachings were not only preserved but also deeply internalized and lived.

• Oral Transmission (Śruta Paramparā): Early Jain education was largely oral, especially before the scriptures were committed to writing. Knowledge was passed from guru (teacher) to śiṣya (disciple) through memorization, chanting, and repetition. The Agamas (canonical Jain texts) were preserved word-for-word by monks and nuns, who committed large volumes of text to memory. Regular recitation and revision ensured accuracy across generations.
• Guru-Śiṣya Tradition: Central to Jain education was the personal bond between teacher and student. The guru guided the student in scriptural study, ethical conduct, meditation, and ascetic discipline. The emphasis was placed on direct experience, not just intellectual learning. Students often lived with their guru in monastic settings (like upāśrayas), learning through daily interaction and spiritual mentorship.
• Scriptural Study and Commentary: Once the Jain texts began to be written down (especially around the 4th century CE), they were studied systematically. Teachers used commentaries (Bhāṣyas, Niryuktis) to explain complex ideas in the Agamas. Logic (Nyāya), grammar (Vyākaraṇa), and philosophy (Darśana) were also taught to help students interpret texts critically.
• Manuscript Culture: Jain monks and scholars meticulously copied texts by hand, often in beautifully illustrated manuscripts. Libraries (Jñāna Bhandāras) preserved and shared these manuscripts, especially in centers like Patan, Jaisalmer, and Mudabidri. These written materials helped expand the reach of education beyond oral instruction.
• Public Discourses and Debates: Jain teachers gave public sermons (pravachanas) to educate the lay community. Religious debates (vāda) were also common in monastic institutions, promoting intellectual growth and critical thinking.
• Role of Monks, Nuns, and Lay Teachers: While monks and nuns were the primary custodians and transmitters of knowledge, educated laypersons (śrāvakas and śrāvikās) also played a role in teaching and supporting Jain educational efforts. Lay followers were often taught simplified versions of scriptures, ethics, and daily practices.
• Transmission Across Regions and Languages: Jain teachings were translated and transmitted across different linguistic and cultural regions of India. Jain literature exists in Prakrit, Sanskrit, Kannada, Tamil, Gujarati, and other regional languages—helping to spread the tradition far and wide.

Curriculum and Subjects of the Jain Education System

The Jain education system was built upon a foundation of spiritual discipline, ethical living, and scriptural study. Its curriculum was designed not just to impart knowledge, but to guide individuals on the path to liberation (moksha) through the development of Right Knowledge (Samyak Jñāna), Right Faith, and Right Conduct.

• Agama Studies (Scriptural Learning): Central to Jain education was the study of the Agamas, the canonical texts based on Mahāvīra’s teachings. Subjects included: Dravyanuyoga – Metaphysics (study of substances and reality), Charananuyoga – Ethics and conduct, Karananuyoga – Cosmology, astronomy, and karma theory, Ganitanuyoga – Logic, mathematics, and riddles.
• Philosophy and Logic (Darśana and Nyāya): Study of Jain metaphysics, theories of knowledge (pramāṇa), and truth (anekāntavāda). Training in logic and debate (vāda) was essential for monks and scholars to defend Jain doctrine.
• Languages and Grammar: Mastery of Prakrit (language of original Jain texts), Sanskrit, and later regional languages (e.g., Gujarati, Kannada). Grammar (vyākaraṇa) and prosody (chandas) were taught to help students study and compose texts.
• Ethics and Moral Conduct: It provided detailed instruction in Five Great Vows (Mahāvratas) for monks and Small Vows (Anuvratas) for laypeople. It includes daily practices of non-violence, truthfulness, celibacy, non-stealing, and non-possession. It emphasised on purity of speech, thought, and action.
• Mathematics and Astronomy: It included for both practical and philosophical reasons, especially in the study of Karma theory and cosmology. Jain cosmological texts are rich in numerical and geometric concepts.
• History, Literature, and Jaina Narratives: Stories from Jain texts like Kalpa Sūtra (lives of Tirthankaras), Jinacharita (biographies of saints), Jataka-style tales and Jain Purāṇas. They used to teach moral values, ideal behaviour, and religious history.
• Meditation and Spiritual Practices: The system provided practical training in meditation techniques (Dhyāna) and austerities (Tapas). Mental discipline was as a core part of the curriculum, leading toward self-realization and liberation.
• Applied Skills (For Lay Education): For laypeople, the curriculum included ethical business practices, community duties, family ethics, temple rituals and recitations

Transmission of Education:

The Jain education system was designed to ensure the accurate preservation, practical application, and moral internalization of Jain teachings. Rooted in oral tradition, personal mentorship, and scriptural study, the system emphasized not just knowledge acquisition, but also transformation of character and conduct.

• Oral Tradition (Śruta Paramparā): Before texts were written, Jain teachings were passed orally from guru to disciple. Monks and nuns memorized large portions of Agamas (canonical scriptures) with precise pronunciation and rhythm. This oral transmission ensured purity and continuity of the teachings across generations. Regular recitation, revision, and group chanting were key tools for memorization.
• Guru-Śiṣya (Teacher-Disciple) Tradition: Education was imparted through close, lifelong mentorship between the guru and the student. The teacher guided students in scriptural understanding, ethical practices, and ascetic lifestyle. Students lived with or near the guru in monastic environments, learning through observation, dialogue, and disciplined practice.
• Study of Scriptures (Agamas and Commentaries): Jain monks studied the canonical texts and their extensive commentaries (ṭīkās and bhāṣyas). The focus was on developing logical reasoning, interpretation skills, analytical thinking. Emphasis was placed on questioning, debate (vāda), and reflection, not blind memorization.
• Manuscript Culture and Written Texts: With time, Jain teachings were transcribed on palm leaves and paper, especially in centers like Patan (Gujarat), Jaisalmer, Mudabidri (Karnataka). Jain monks copied texts meticulously by hand, preserving rare scriptures and philosophical works in temple libraries (Jñāna Bhandāras). Illustrated manuscripts made texts more accessible and visually engaging.
• Public Discourses and Community Teaching: Monks delivered daily discourses (pravachanas) to the lay community. Topics included moral conduct, karma theory, non-violence, and life stories of the Tirthankaras. Storytelling, analogies, and simple language were used to reach broader audiences.
• Practical and Ethical Training: Transmission wasn’t just theoretical—it included application of vows (vratas), fasting and penance (tapas), and meditation (dhyāna). Students were taught through practice and example, emphasizing self-restraint and spiritual discipline.
• Inclusive Transmission (Monks, Nuns, Laypeople): Jain education wasn’t confined to monks. Nuns (Sādhvīs) played an active role in education and oral transmission. Lay followers (Śrāvakas and Śrāvikās) were encouraged to study scriptures and ethical codes. Lay teachers and scholars supported manuscript copying, held local classes, and engaged in philosophical discussions.
• Multilingual and Regional Transmission: Teachings were translated into Prakrit, Sanskrit, Apabhraṃśa, Kannada, Gujarati, and other languages. This linguistic diversity helped spread Jain philosophy across India, allowing regional communities to participate in the tradition.

Key Features of Education in Ancient India (Jainism Context)

The Jain education system in ancient India was a well-structured and ethically grounded tradition that emphasized spiritual development, self-discipline, and intellectual inquiry. Rooted in the teachings of the Tīrthaṅkaras, particularly Mahāvīra, Jain education aimed to liberate the soul through knowledge (jñāna), faith (darśana), and conduct (cāritra).

• Moral and Spiritual Foundation: The primary goal was moksha (liberation), not material success. Focus was on Right Knowledge (Samyak Jñāna), Right Faith (Samyak Darśana), and Right Conduct (Samyak Cāritra). Emphasis was on non-violence (ahiṃsā), truth, non-possession, and self-control.
• Monastic-Centric Learning: Education was mostly centered in monasteries and Jain temples. Monks and nuns were the main recipients and transmitters of knowledge. Learning was conducted in gurukula-style settings under senior monks (āchāryas).
• Scriptural and Philosophical Study: Core texts studied were Agamas, Niyamasāras, and various commentaries (ṭīkās). Study included logic, cosmology, karma theory, and epistemology. The study was divided into four main branches: Dravyanuyoga (metaphysics), Charananuyoga (ethics and conduct), Karananuyoga (cosmology and karmic science) and Ganitanuyoga (logic and mathematics)
• Oral Transmission and Memorization: Education was primarily oral in early periods, with heavy use of recitation and memorization. Teachers ensured accuracy through group recitation, repetition, and debate. Writing came later, leading to the preservation of texts on palm leaves and manuscripts.
• Inclusive Roles for Women: Jainism uniquely provided educational opportunities for women. Female ascetics (sādhvīs) studied scriptures and led public discourses. Laywomen were also educated in moral teachings and religious duties.
• Multilingual and Regional Adaptation: Jain texts were written and taught in Prakrit, Sanskrit, and regional languages like Kannada, Gujarati, and Apabhramsha. This enabled the spread of Jain education across diverse linguistic regions.
• Emphasis on Universal Knowledge and Ahimsa: Jain education encouraged understanding of the universe (loka) and soul (jīva). It put strong focus on environmental ethics, animal rights, and universal compassion—centuries ahead of modern ecological thought.
• Balanced Training: Theory + Practice: Students were trained not only in scriptural knowledge but also in meditation (dhyāna), fasting (upavāsa), discipline and detachment (vairāgya). Real-life practice of vows was considered essential to education.

Role of Women in Jain Education

Jainism is one of the few ancient Indian traditions that acknowledged and supported the intellectual and spiritual potential of women. Throughout history, Jain women—both as nuns and lay followers—played a significant role in preserving, practicing, and transmitting Jain education and values.

• Inclusion in Monastic Education: Women were allowed to become nuns (sādhvīs) and live in monastic communities. Sādhvīs received formal education in Agamas (scriptures), Philosophy and ethics, and Meditation and spiritual practices. Under the guidance of senior nuns or monks, women underwent the same vows and disciplines as men.
• Role as Educators and Spiritual Guides: Many learned sādhvīs became preachers, teachers, and community leaders. They conducted pravachanas (religious discourses) and educated laywomen and children. They also helped transmit oral traditions, especially in families where women could not attend male-led sessions.
• Contributions to Literature and Manuscript Culture: Some Jain women scholars authored religious poems, hymns, and commentaries, often in Prakrit or regional languages. Women in wealthy households donated to libraries (jñāna bhandāras), sponsored scriptural copying, and supported temple schools.
• Educating the Household and Society: Laywomen (śrāvikās) were educated in daily rituals, moral teachings, fasting rituals (vratas) and festivals. Mothers and grandmothers passed on Jain values to children at home, shaping the next generation’s ethical framework.
• Spiritual Equality in Theory: Jain philosophy upholds the idea that both men and women can attain liberation (moksha), especially in the Śvetāmbara sect. Although Digambara tradition traditionally held that women must be reborn as men to attain moksha, they still permitted female renunciation and education.
• Women’s Training in Discipline and Austerity: Sādhvīs were strictly trained in ascetic practices, non-attachment, and spiritual self-reliance. Their lifestyle served as a living example of Jain ideals in the community.

Conclusion:

The ancient Jain education system represents a profound and holistic approach to learning that blends spiritual insight, ethical conduct, intellectual inquiry, and practical discipline. Unlike systems solely aimed at vocational or material success, Jain education emphasized the liberation of the soul (moksha) as the ultimate goal, fostering personal transformation through Right Knowledge, Right Faith, and Right Conduct.

Structured around the monastic tradition, Jain education created an environment where learning was a way of life. Monks, nuns, and lay scholars were all participants in a vibrant intellectual culture rooted in non-violence, self-restraint, truthfulness, and compassion. Through the oral transmission of sacred texts, rigorous memorization, and deep philosophical analysis, knowledge was preserved and passed on across generations. Later, the development of manuscript libraries and centers of learning further enriched this tradition.

Significantly, the Jain system was inclusive, offering educational opportunities to women, who actively participated as nuns, teachers, and spiritual guides. The use of regional languages alongside Prakrit and Sanskrit ensured accessibility and cultural integration, helping Jain philosophy reach a diverse audience.

In an age increasingly focused on technological advancement, the ancient Jain approach reminds us of the enduring importance of character development, environmental ethics, and inner discipline in any system of education. By emphasizing both knowledge and practice, the Jain education model stands as a timeless example of how learning can serve not just the intellect, but the soul. Its values remain deeply relevant in the modern search for ethical, compassionate, and sustainable living.