THE JAIN VIEW OF ENVIRONMENT Presented by Prof. Nalin K.Shastree © [email protected].

THETHE JAINJAIN VIEWVIEW OF OF

ENVIRONMENENVIRONMENTT

THETHE JAINJAIN VIEWVIEW OF OF

ENVIRONMENENVIRONMENTTPresented byPresented by

Prof. Nalin K.ShastreeProf. Nalin K.Shastree

© [email protected]

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Dedication•To Param Pujya Upadhyaya Shree 108 Gyansagar jee Maharaj, who has redefined Jainism as the World Religion

Caldwell’s view on Environmental crisis

• An outward manifestation of mind and spirit• Misconception: concerned only to endangered wildlife,

human made ugliness and pollution; these are only part• The crisis is concerned with the kind of creatures

we are, and what we must become in order to survive

• It is a problem related to developmental phenomenon, which has technological answers

• It is a problem of man’s greediness, who has posed as exploiter of all resources.

• The answer lies more in the modification of the man's attitude


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Rev. Jesse Jackson’s view

• Conservation, cheapest and least polluting form of energy

• Need to: – come together– choose a new direction– make a harmonious society – Either reduce, reuse and restore, or– P E R I S H


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Environment -I• Inter-relationship between living

organisms and their environments• Ecological system shared by all

living beings • Any abuse or violence against this

relationship is bound to react against humans


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Environment-II• Any lasting and worthwhile

contributions in restoring ecological wholeness can only be made by a partnership of interests representing all who share our common home

• Refraining from purposeless activity and disrespectful behaviour for preserving the purity of the environment


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Environment-III

• We are guests on the globe for a limited period of time

• We are duty bound to leave the resources for the future generations


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The Jain view of Environmental conservation

• Jainism can be understood as SPIRITUAL ECOLOGY

• Jainism has not only thought of human beings alone, but all species of the universe.

• It is suggestive of the potential equality of all life forms.


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The Jain spiritual ecology - I

• A potential source of inner as well as outer vitality

• Conviction – For non-violent life and behaviour – Helpful in attaining physical as

well as psychic progress– An appropriate strategy of survival


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The Jain spiritual ecology – II

Aims & concerns

•Producing a better mind•Less intensity of the passions

•Greater real happiness, and •An overall increase in compassion

Spiritual awakening


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The Jain spiritual ecology – III

Aims & concerns• Emphasizing the existence of

balance • External and internal environments

both important • Strengthens non-violence• Reverence for life• Restraint• Co-operation of all• Jainism propounds a new way of life


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The Jain spiritual ecology–IV Aims & concerns

• Jainism offers the world today:– a time-tested anchor of moral

imperatives – a viable route plan for humanity’s

common pilgrimage – Promotes holistic environmental

protection, peace and harmony in the universe


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The Jain spiritual ecology – V

Aims & concerns

•Friendship to all and malice to none

•Wish to observe welfare of all living beings of the universe

•Strengthening equality of all s o u l s


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The Jain spiritual ecology – VI

Aims & concerns• Respects all components of the

nature, whether plants or animals• Illustrative principles of aural

colouration ( Leshya ) in meditation

• Better understqnding of human and educational psychology through this positivism – End Product love and respect to all


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The Jain spiritual ecology – VIIAims & concerns

The spiritual contention of friendship to all is

governed by the principle of non-violence(Ahimsa). This doctrine suggests as under :

“ All the venerable ones (arhats) of the past, present and future discourse, counsel, proclaim. propound and prescribe in unison - do not injure, abuse, oppress, enslave, insult, torment, torture or kill any creature or living being.”


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NON-VIOLENCE {AHIMSA}-I

• Jain ecological philosophy virtually synonymous with the principle of Ahimsa ( non-violence), which runs through the Jain tradition like a golden thread :– Ahimsa parmo dharma – Non-violence is the supreme religion}


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NON-VIOLENCE {AHIMSA}-II

• This doctrine arose out of a strong sense of the unity of the universe and reverence for all life forms.

• This emphasizes for paying an equal regard to the welfare of every single man, woman, child and all other living beings and providing maximum opportunities for self-realisation.


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NON-VIOLENCE {AHIMSA}-III

• Non-violence refers not only to wars and visible physical acts of violence

• Violence lies in: - the hearts and minds of people - their lack of concern and compassion for their fellow humans and for natural world


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NON-VIOLENCE {AHIMSA}-IV

• Ahimsa has not been defined by actual harm

• Physical harm may be unintentional. • Violence is the intention to harm• Absence of compassion makes the action

violent. • Violent thought emphasizes for the

disrespect for the existence of the person/living being sitting opposite

• Disrespect leads to the violent action.


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NON-VIOLENCE{AHIMSA}-

VIn words of the holy Agamas :

“ You are that which you intend to,

• Hit, injure, insult, torment, persecute, torture, enslave or kill… all are himsa


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VI• Violence is to be viewed:

– Any action, attitude, thought or word, which results in harm to the vitalities, i.e. all those elements which are necessary to sustain life.


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VII• Violence, thus includes not only

killing or physical injury but also curtailing the freedom of thought and speech and others.

• Violence is committed first in the thoughts ( Bhava himsa ) and this psychic violence is the true violence.


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VIII• Dasvaikalika Sutra suggests that no sin

accrues to one who walks, stands, sits, sleeps, eats and speaks with vigilance

• A negligent soul afflicts its own self• Affliction under the influence of the passion• Results in impaired judgement• Violence defies the soul’s pure nature by

likes and dislikes. • Lack of detached indifference is the real

sin.


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IX• Violence in thought (Bhava himsa)

translates into violence in action (Dravya himsa), the physical violence

• We see all around us only the Dravya Himsa

• Acharya Amitgati has classified violence into 108 varities.

• One can commit violence oneself (kritaa), or have others commit violence (karitaa) or approve of violence (anumodana).


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X• Intentional violence { Sankalpi himsa }

accompanied by intense passion, committed in thought, speech or action, causes more harm

• Examples include animal sacrifice in the name of religion, eating animal flesh, sports like hunting, shooting and fishing, consumer products using animals like silk, fur, leather industry, slaughtering animals in the name of research, violence on account of religious fanaticism, political rivalaries, greed for property or as a result of sexual passion, killing of child in the mother’s womb, exploitation of animals and human beings for earning more and more etc.


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XI• Observant Jains do not follow professions that

involve violence• Ahimsa is a positive virtue and it resolves itself

as jiva-daya, compassion for living creature• This is a disposition not to cause any suffering

to any living being in mind, body or speech• Affection coupled with respect for all life forms• Commitment to not disturb the normal balance

of the nature


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XII• The jiva-daya aspect deals

with caring and sharing with all living beings, tending, protecting and serving them

• Entails universal friendliness (maitri), universal forgiveness (kshama) and universal fearlessness (abhaya)


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NON-VIOLENCE{AHIMSA}-XIII• The doctrine suggests a

natural friendship with all living beings

• Forgiveness of all beings gives a way to all beings to become natural friends without a slightest feeling of alienation or enmity in their heart for anyone or anything.


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The Jain spiritual ecology–VIIDimension of dynamism &

unity• Next important contention - the concept

of interdependence • Jain conviction of Paraspargraho jivanam

teaches - all forms of life are bound together in mutuality and interdependence

• Affirms a belief in the doctrine of co-existence

• Every life-form is dependent on one another

No place for a separatist


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INTERDEPENDENCE - I

“ One who neglects or disregards the existence of earth, air, fire, water and vegetation disregards his own existence, which is entwined with them…. ”

– Mahavira


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INTERDEPENDENCE - II

• Parasparopagraho Jivanam, i.e. all life forms are bound together by mutual support and interdependence; irrespective of the degree of their sensory perceptions

• Significant in view of the fact that it emphasizes not only for a physical relationship, rather also of a metaphysical relationship.


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INTERDEPENDENCE - III

• Life has been viewed as a gift of– Togetherness– Accommodation – Assistance in a universe teeming

with interdependent constituents.


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INTERDEPENDENCE - IV

• Practice of compassion and reverence towards all living beings involves caring and protection for others

• Also sharing with and service to others

• Represents internal and external security, friendliness and forgiveness.


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INTERDEPENDENCE - V

• The Jain prayers for an amicable balance not only between human beings

• Also for celestials, hellish beings, plants and animals

• The seasonal rains,• Purity of atmosphere • The absence of undesirable activity and

diseases in society• It also emphasizes for greater happiness

and increase in spiritual compassion, where reverence is ensured for all.


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INTERDEPENDENCE - VI

The Right Conduct doctrine of the Karma theory suggests :

– to avoid purposeless or negligent activities and

– be compassionate and pacifist towards all living beings.


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INTERDEPENDENCE - VII

• Number of souls constant in the cosmos

• Range from the smallest micro-organism to complex life forms

• Variation in destinies and species suggestive of an interdependence in the closed ecological system

• Recognizes necessity of maintaining and restoring a proper proportion between its components


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The Jain spiritual ecology–VIIIAnother conceptual frame

• Restraint in the consumption of material things

• Regulation of desires, • Simplification of lifestyle, • Indulgent and profligate use of

natural resources • Reflected through Aparigraha

and Achaurya (non-stealing).


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NON – ATTACHMENT ( Aparigraha ) - I

• This non-possessiveness is the mental attitude of non-attachment to possessions, objects and attitudes.

• For ascetics it is a vow of non-possession

• For householders it is vow of limited possession.


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NON – ATTACHMENT ( Aparigraha )-II

• This aspect deals with avoidance and over exploitation or abusive or wasteful consumption

• Without disrupting the normal life

• Without interfering with the rights of the others.


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NON – ATTACHMENT( Aparigraha )-III

• This regards misuse of any part of the nature and

• Not to deprive life of its inherent autonomy and independence.

• It suggests to take from the earth only what we need; the mother earth will then be able to serve and support all living beings longer.


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NON – ATTACHMENT ( Aparigraha )- IV

• Renunciation is not measured by the quantum of possession.

• It is determined by the attitude of dispossession towards one’s possession.

• This is a practice of self-restraint and voluntary control of wants, abstinence from over-indulgence and elimination of aggressive urge by way of respecting others.


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NON – ATTACHMENT ( Aparigraha )-V

• This dimension inspires human beings to become spiritual agents for preserving the grace ad dignity of the Mother Earth and

• Enhance the productivity and vitality of natural phenomenon.


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NON – ATTACHMENT ( Aparigraha )-VI

• This aspect of eco-consciousness is grounded in a judicious blend of divine holism and vision of non-exploitative science and technology .

• Ahimsa and Aparigraha complement and supplement each other

• Emphasize for giving more and taking less for ensuring the sustainability of the communities.


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Austerities- I• Austerities (Tapa) strengthens the will

power to resist the allurement of worldly possessions by way of challenging willingly the natural instincts through controlling the demands of senses and passions.

• Aimed to control desires • More above to expire the desire • For strengthening the three jewels of Right

faith, Right Knowledge and Right conduct.


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Austerities- II• There are six types of

external austerities:– Upvaas or anasana (Fasting)– Unodari (Eating less than needed) – Vruttisankalpa (limiting food

intake)– Rasparityaga (abstension of the

delicious)– Samlinataa (avoidance of all that

can lead to temptation)– Kayakalesa (mortification of the

body)


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Austerities- III• It has been depicted in the Mulachar

that external austerities should not endanger one’s mental attitude

• Nor it should counter the zeal for the performance of disciplinary practices of an ethical and spiritual nature

• Should rather enhance spiritual conviction.


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Austerities- IV• Acharya Samantbhadra has

emphasized for the inner aspects of austerities and has suggested for a six-fold classification which is as under: – Prayschita (penance)– Vinaya (reverence)– Vaiyavritti ( service )– Swaddhyaya ( self-study )– Vyutsarga (detachment )– Dhyana (meditation)


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Austerities- V• This doctrine helps in endeavour

to live a life of moderation and restraint, and

• Practice abstinence and austerity. • One must not procreate

indiscriminately and overburden the universe and its resources.


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Austerities- VI• Emphasis has been laid down:

– wants should be reduced– desires curbed and – consumption levels kept within

reasonable limits– Crossing the limits, i.e. causing

pollution is an act of violence.


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ACHAURYA (non-stealing )

• This doctrine further supplements the Ahimsa and Aparigraha.

• Theft is the taking of anything, which is not freely given.

• The doctrine is comprehensive, covering the avoidance of dishonesty in all walks of life.

• Material goods are external vitalities for people, Stealing is harming others; causing violence


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Brahmacharya ( Celibacy )

• It literally means treading into the soul• Conventionally it is taken to mean

abstinence from sexual activities. • The doctrine prohibits sexual relations other

than one’s spouse, and anything likely to stimulate sexual desires.

• This aspects deals with the major environmental concern of population explosion, which has emerged as an important contributor in depletion of resources.


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PROTECTION OF RESOURCES - I

• To disturb, to hurt and to destroy living beings and nature has been regarded as violence.

• The doctrine that earth, water, air, fire and vegetables paves the way for the protection of ecological balance promotes environmental concerns.


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PROTECTION OF RESOURCES - II

• In order to protect wild life and other life forms hunting has been conceived as one of the seven serious offences and vices.

• Consuming some raw vegetables is also a way to protect the natural propogational cycle of the plants and promote conservation.


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PROTECTION OF RESOURCES - III

• Bathing in rivers• Washing clothes at the

river banks• Crossing rivers by monks• Eating those ripe fruits

from which seeds have been taken out

• Not to pluck even a leaf from the trees

• Protecting smallest creatures while walking etc. are a few examples which help in protecting the environment.


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PROTECTION OF RESOURCES - IV

• To make an arrangement to use minimal quantities of water for daily life routine

• Not to make the tanks dry• Filtering water and drinking

the boiled water are a few examples for caring for water resources

• Suggestion for not taking undesired travel and if it becomes necessary the same should be defining limits is a step further to minimize the nature’s disturbance.


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A JAIN MODEL FOR ENVIRONMENTAL PROTECTION

- I• The Jain model is reflected in the form

of a triangle. • One angle of the triangle suggests for

technology, another for lifestyle and the third one for ethical considerations.

• The lifestyle would be supported by the technological advances and more and more inventions would be met to meet the needs of the changing lifestyles.


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A JAIN MODEL FOR ENVIRONMENTAL PROTECTION-II

• Ethical considerations help in deciding the appropriateness of the technology

• Not to cause any harm to the life forms.


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A JAIN MODEL FOR ENVIRONMENTAL PROTECTION-III

• Strength of ethical considerations shall encourage in understanding :– Cultivating of helping attitude,

detachment and universal friendship– Cultivation of an attitude of restraint

and minimal use of natural resources and consumables

– Cultivation of habit of carefulness in eating, speaking, movements and picking up and sitting down


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A JAIN MODEL FOR ENVIRONMENTAL PROTECTION-

IV

• Daily penitential retreat and prayer for the welfare of all living beings and for universal peace

• Cultivation of satisfaction and tolerance

• Cultivation of a non-violent life-style• Cultivation of amity towards all co-

habitants on our planet.


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A JAIN MODEL FOR ENVIRONMENTAL PROTECTION- V

ETHICAL CONSIDERATIONS

LIFE STYLE

TECHNOLOGY


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CAN WE AFFORD TO IGNORE ?

JAIN THOUGHT OF ECO-CONCIOUSNESS CAN GIFT US SUSTAINED GROWTH,

PEACE AND SURVIVAL

Om ArhamOm ArhamOm ArhamOm ArhamThanksThanks

Presented byPresented by

Prof. Nalin K.ShastreeProf. Nalin K.Shastree


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THE JAIN VIEW OF ENVIRONMENT Presented by Prof. Nalin K.Shastree © [email protected].

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