 Hello, I welcome you all once again to my channel, Explore Education, I am Dr. Rashmi Singh, Assistant Professor, Department of Education, Mrs. Kannagalsri College, University of Alhapa. And after discussing Jainism, this time I am going to discuss Buddhism and its educational implications. Okay. So, the lecture will be in bilingual mode and it must be useful for all the students for their upcoming examinations. Okay. So, first of all, if we talk about the Darshan of Tavit Karim, then what will happen? Buddhism is one of the most remarkable developments of Indian thought, it is an offshoot of later Vedic thought. Buddhism is founded on the rejection of certain orthodox Hindu-philosophical concepts. When we were talking about Jainism and Darshan, we had to go there to learn that the orthodox Hindu-philosophical concepts that came later, this Jain-Darshan and Bauddha-Darshan have arisen in their rejection. It has many philosophical views with Hinduism, and the ultimate goal for both is to eliminate karma and end the cycle of rebirth and suffering and attain freedom. So, we have to see the epistemology, metaphysics and reality, and its reality, epistemology, metaphysics and ethics morality. So, if we look at its epistemology, then Buddhism seeks a middle way between the extremes of dogmatism and skepticism, emphasizing personal experience, a pragmatic attitude and the use of critical thinking towards all types of knowledge. So, we will not go into the details of the story of Gautam Buddha on the way, what he thought, how he got the knowledge, and then in the beginning of the day, he had completely abandoned his inner self, and he used to talk about the inner self all the time. So, he felt that life is not possible and he will not be able to save himself. So, he gradually went into the extreme, and then he gave the concept of the middle way. So, we have to be very indulged in all kinds of things, and we don't have to be completely dependent on ourselves. In fact, we have to get the knowledge based on the middle path that we live in. So, this extreme of dogmatism and skepticism means that we don't have to read anything based on the other aspects of the subject, but we have to emphasize personal experience, a pragmatic attitude, which is good for you, which is purposeful for you, which is working for you. So, this is critical thinking. I mean, no matter what you say, don't listen to it. I mean, don't refuse to listen to everything, but it is good for you to think critically. Then, what is said in ethics, that Buddha proposes a three-fold understanding of action, mental, verbal, and bodily. He is saying that we have to work on three ways, mental, speech, and physical. For Buddhist thinkers, philosophy should aid one in eliminating suffering and obtaining happiness. That story, you know, that since he was born, and he was shown the body of death, he felt very sad. He felt that life is only because of sorrow. Here, there is only sorrow, there is no joy, there is no joy. That is why, in the search for knowledge, he left his entire kingdom. So, what he said, what he saw, this is what he believes. The aim of this philosophy is that we can destroy the sorrows, and we can get happiness, freedom. Now, happiness means that we are not material happiness. Here, broad means that you are free from the bondage of death. They maintain that to achieve those ends. One must eliminate ignorance, a fundamental mental flaw that is suffering's basic cause. They are saying that how will you obtain happiness? How will you get happiness? How will you get ultimate goal? How will you get it? Remove all the sorrows of ignorance. Because the same ignorance, which is a basic cause, which stops us from going to our ultimate goal. Now, here, there is a lot of philosophy. It is not only about studying, it has to be understood. Now, what is the meaning of ignorance? Ignorance means that you can come to all the bonds, which are the desires, desires, desires, desires. So, you understand its underlying meaning as well. Although variously construed ignorance inevitably involves the mistaken belief that a fixed, unchanging personal sense or atma lies at the core of each person's identity. Look, there is a special thing about it. Many people believe that it is not fixed at all. Everything is changed. That is why it is talking about the pragmatic attitude. See, everything is connected. The pragmatic attitude also says that the aim will change every day. It is not fixed at all. Pre-determined aim doesn't talk about it. So, they are saying that we believe in this mistaken belief under this ignorance. They believe in something that is unchanging, which is always like this. Hence, to eliminate ignorance, one must eradicate that belief. They are saying that to eliminate ignorance, one must get out of this superstition that something is unchanging. Everything is changing according to them. And to do so, Buddhist philosophers stress the importance of seeing things as they are. A corrective cognitive state through which one knows that person's necessarily lack of sense. They are saying that that is why you see things as they are. See them in that direction. And they will not always be like this. So, Buddhist epistemology is called Pramanvada and Hetu Vidya. That is, they have talked about knowledge in epistemology in two ways. One is Praman. Praman means what you can prove. Doctrine of proof. And Hetu Hetu means reason. That is, logic. Science of causes. They talk about epistemology in two ways. Pramanvada is an epistemological study of the nature of knowledge. And Hetu Vidya is a system of logic. Pramanvada means the nature of knowledge. And Hetu Vidya is a system of logic. Tell us the logic of Hetu. Tell us the reason for it. So, what does it mean? It means logic has come. Okay. And what are their metaphysics? They do not believe in metaphysics. That is, they have no ultimate reality or anything like that. They are in front of it. And they are not unchangeable. They are changeable. So, Buddhism is not about metaphysics. So, they have not talked about ultimate reality. Buddhism was very practical. And just wanted to help people be free from suffering. Buddha was very practical. He was very practical. He was very private. And he said that he wanted the person to be free from his sorrows. Hence, he would not have been interested in metaphysics. That is why he did not mention the ultimate reality or anything like that. The Buddha teaches that what we call soul, self, ego, personality, etc. are merely conventional terms that do not refer to any real independent entity. He says that what we call self, ego, personality, soul, etc. They do not refer to any independent entity. For Buddhism, there is no reason to believe that there is an eternal soul that comes from heaven or that is created by itself and that will transmigrate or proceed straight away heaven or hell after death. He says that you should not believe in this. He is saying this a lot. He is saying this a lot. He is saying this a lot. He is saying this a lot. He is saying this a lot. He gave it importance, he believed in it. And those who believed in it did not believe in it. Many people say that there is no eternal soul that you do not believe in which comes from heaven or that is created by itself or that is created by itself after death. It will not get heaven or hell. This is not the case. That is why we do not talk about the ultimate reality of metaphysics. The only thing we talk about is that the life you have is free from the sorrows. Buddhism cannot accept if there is anything either in this world or any other world that is eternal or unchangeable. He is saying that there is nothing in this world that cannot be transformed and that cannot be ruled. That is why we believe that everything can change. It can change. Okay. And the values that are given to these principles in many ways are called Noble Truths. They are true. Which one? Everyone knows which one. He said that human life inevitably involves sufferings. You have to get hurt. Okay? Then suffering arises from our desires and suffering comes from desires and desires that are sometimes not true. And there is a state of being in which there is no suffering but there is a way to achieve this being. And there is a way to achieve this being. We were young when we started to study this in the world about the reason for this suffering and there is a way to get rid of this suffering. So these are the four truths. Then this is the most important meaning everything is important but these eight principles to Nirwan or the astangic path which is called Madhyam Margi said if you go on these eight paths then you can attain Nirwan's knowledge i.e. you are able to understand right intention i.e. you work with the right intention right speech i.e. you speak the right right wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong wrong He said that there are three types of fires that burn your human body. Which one? Desire, thirst, lust, anger, anger, and delusion. He says that the house he speaks of is the human body. He says that if the human body is in the house, he will burn it. These three are all kinds of energy and are called fires because untamed they can rage through us and hurt us and other people too. He says that if we did not tame our body in this way and trained it that we can control our desires, thirst, anger, then it will burn us and other people too will get hurt. Then there are five types of fire that are called five precepts. They are called refrain from taking life. Don't take someone else's life. Refrain from taking what is not given. Don't take what is not given to you. Don't steal anything. Refrain from the misuse of the senses. Don't use your knowledge of the wrong. Refrain from wrong speech. Don't say anything wrong and refrain from intoxicants. Don't use any intoxicant or intoxicant. These are also their rules and principles. He also says that three universal truths, all three are permanent and always changing. Everything that is in life is always changing. Nothing is permanent, alive based on possessing things or persons does not make you happy. Because nothing is permanent that is why you will not be happy with people or things because they will leave you one day or the next. There is no eternal unchanging soul and self is just a collection of changing characteristics or attributes. He says that anything permanent or unchanging soul is not permanent. What is your self? It is just a collection of some changes. What is in the virtues? What are the virtues? Wood's teachings are known as dharma. He taught that wisdom, kindness, patience, generosity and compassion were important virtues. That is to say, you are Vivek Sheer, you are Dayalu, you are Dhairi, you are generous, you have compassion, if you are not against others, then these are all important virtues. These were not so lengthy in the educational implications. He says that your education is cosmopolitan. Cosmopolitan means that Buddhist education was free from communal narrowness. There was no favoritism based on caste, creed or in the centers. He used to say that the Vedic education would be given to the Brahmins, not to the Shudras. Buddhist education is free from this kind of thinking, compassion and compassion. He said that education is for everyone. Then it is all-round development of personality. Your physical, mental and spiritual development should take place. You should not talk about any kind of corporal punishment. You should not talk about any kind of physical punishment. Let's talk about positivism. Let's talk about money. This theory is ethical, so it should help children in the development of ethics. Development of good conduct. The student should develop the right conduct. Entire techniques of Buddhism provide directions to develop good conduct. There was a lot of observation on how we can develop good conduct in children. He talks about moral discipline. There is a lot of emphasis on moral skills. It is pragmatic. It has an international impact. You will find people who will look throughout the globe. It is about value education. It is about character development. Education is a social institution because education is taught for everyone. It is imparting education in practical subjects. Practical things and practical subjects are also taught in them. I think I have covered this. In this way, I have covered Buddhism and its educational implications too. In this way, I have covered two heterodox philosophy, Judaism as well as Buddhism. Thank you and don't forget to like and subscribe to my channel Explore Education. I have done from my side.