Jain Darshan Me Paryavaran Samrakshan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Darshan me Paryavaran Samrakshan" by Kanhaiyalal Lodha:

Jain Philosophy and Environmental Protection: A Summary

This text, "Jain Darshan me Paryavaran Samrakshan" (Environmental Protection in Jain Philosophy) by Kanhaiyalal Lodha, argues that environmental pollution, in its broadest sense, originates from inner spiritual flaws. The root cause of all pollution, whether it be in the natural world or in human life – encompassing spiritual, mental, physical, familial, social, and economic spheres – is internal corruption and attachment to sensory pleasures (vishay-bhog). A consumerist culture driven by indulgence is the genesis of all environmental degradation. The author posits that Gṛhastha Dharma (the path of the householder), as outlined in Jainism, is the remedy to overcome these pollutants.

Understanding Environmental Pollution in Jainism:

The word "paryavaran" (environment) encompasses not just the natural world but also all aspects of human existence.
Jainism distinguishes between pure (parishuddh) and impure (ashuddh) environments. Impure environments are synonymous with pollution.
Unlike Western concepts that focus solely on natural pollution, Jainism identifies pollution in all areas of life: spiritual, mental, social, cultural, familial, and economic. All these areas are interconnected, and pollution in one affects others.
In Jainism, terms like pollution (pradushan), defect (dosh), sin (paap), corruption (vikar), and affliction (vibhav) are synonymous.
The fundamental cause of all these is identified as spiritual pollution (atmik pradushan), or internal corruption. All other forms of pollution are merely its outward manifestations.
Jainism emphasizes eradicating this root spiritual pollution, believing that other pollutions will naturally disappear. This contrasts with contemporary efforts by organizations and governments that focus solely on natural pollution, which the author suggests only transforms the problem rather than solving it. True eradication, according to Jain scriptures, comes from adhering to their principles.

The Root of Pollution: Desire and Attachment:

Spiritual corruption is characterized by violence, falsehood, theft, and misconduct, all of which are considered sins.
The root of these sins lies in the attachment to pleasures derived from sensory desires and passions (vishay kashay).
The pursuit of these pleasures necessitates materials and conveniences, which in turn require wealth. The greed for wealth drives humans to engage in harmful activities like violence, falsehood, theft, accumulation, exploitation, and the production of unhealthy goods.
The primary driver of all present-day pollution is lust for enjoyment (bhog-liplsa) and the inclination towards enjoyment (bhog-vritti).
As long as the pursuit of pleasure dominates, greed will persist. Greed is considered the "father of sin," leading to the generation of all forms of pollution.
To escape the curse of pollution, one must renounce sin. The renunciation of sin is the foundation and essence of all Jain practices, and liberation from sin is liberation itself. Therefore, all Jain practices are aimed at eliminating pollution.

The Solution: The Twelve Vows of the Householder (Aāgāra Dharma):

Jainism outlines two paths: Anāgāra Dharma (the path of ascetics who completely renounce sin) and Āgāra Dharma (the path of householders). The latter, for householders, involves observing twelve vows and abstaining from vices. These twelve vows are presented as the way to prevent pollution. The text then details these vows, explaining how they relate to environmental protection:

Abstinence from Gross Violence (Sthūla Prāṇātipāta Tyāga):
- Violence (prāṇātipāta) involves harming the "life-force" (prāṇa) of any being. Jainism identifies ten types of life-force, encompassing the senses, mind, speech, body, breath, and lifespan.
- Pollution is directly related to harming the life-force of conscious beings.
- The author argues that all forms of pollution are essentially violence.
- While humans require resources, the imbalance arises when the use of nature shifts from natural sustenance to the pursuit of pleasure. This leads to the destruction of nature for self-gratification, even if it's detrimental to oneself in the long run (e.g., overusing one's senses).
- Jainism considers elements like earth, water, air, and plants as living beings with life-force. Polluting or harming them is considered violence. Modern practices like using chemical fertilizers, extensive mining, and burning fossil fuels are seen as causing prāṇātipāta to the earth (pṛthivīkāya).
Abstinence from Falsehood (Mṛṣāvāda Viramaṇa):
- This vow involves presenting things as they truly are.
- In trade and commerce, misleading advertising and hiding the harmful aspects of products (like chemical fertilizers or synthetic fabrics) are considered falsehoods that contribute to pollution. This includes promoting products that are harmful to health or the environment.
Abstinence from Stealing (Acauvya Vrat):
- This includes not only theft but also exploitation and unfair practices.
- Examples include not giving workers their full wages, charging exorbitant prices for essential medicines, selling counterfeit products, and benefiting from the helplessness of others. These are all forms of economic pollution and lead to inequality and conflict.
Abstinence from Misconduct (Vyabhicāra Tyāga):
- This refers to abstaining from sexual relationships outside of marriage.
- Uncontrolled indulgence and promiscuity lead to the spread of diseases like AIDS and social problems like unwanted pregnancies and divorces. The proliferation of beauty parlors and cosmetics that can be harmful also falls under this category.
Abstinence from Excessive Possession (Parigraha Parimāṇa Vrat):
- This vow encourages limiting the accumulation of possessions like land, wealth, and resources.
- While production is not discouraged, hoarding is considered detrimental. The ideal is to use wealth for service and charity, fostering generosity and a sense of community. Excessive accumulation leads to economic disparities, competition, and conflict.
Abstinence from Excessive Consumption (Upabhoga Paribhoga Parimāṇa Vrat):
- This vow involves limiting the consumption of consumable goods like food, clothing, and other materials.
- Excessive consumption is the root of many spiritual and mental pollutions. While ascetics renounce these entirely, householders are advised to limit them.
- Consumerist culture is seen as the mother of all flaws and pollutions. Misuse of resources leads to pollution, while proper use maintains balance. The text draws a contrast with animals who only consume what they need, maintaining natural balance. Humans, however, often consume beyond necessity for taste and pleasure, disrupting this balance.
Abstinence from Prescribed Directions (Diśā Parimāṇa Vrat):
- This vow involves limiting one's movement and activities to specific directions or regions.
- The text argues that unnecessary travel for wealth and pleasure contributes to pollution. People migrating from rural to urban areas for jobs and comfort create strain on urban resources and contribute to environmental problems. Living a simple, natural life within one's locality can help avoid these issues.
Abstinence from Unnecessary Harm (Anartha Daṇḍa Viramaṇa Vrat):
- This is a broad category encompassing activities that cause needless harm or destruction. It includes:
  - (i) Wrong Thinking (Avajjhaṇārie): Harboring malicious thoughts or negativity towards others and the environment.
  - (ii) Negligence/Indulgence (Pamāyāriye): Indulging in intoxicants (alcohol, smoking), pride, sleep, and gossip, which pollutes the self and the surroundings. Also includes overeating and consuming unhealthy, processed foods.
  - (iii) Assisting Violence (Hinsappayāṇe): Manufacturing weapons (including nuclear and chemical), contributing to wars, and producing products derived from animal cruelty (cosmetics, leather goods).
  - (iv) Promoting Sin (Pāpakammovase): Encouraging harmful activities through media, advertising, or direct persuasion. This includes promoting consumerism that leads to environmental damage and the use of unwholesome products.
Samāyika (Equanimity):
- This practice involves maintaining mental balance and equanimity in all circumstances, remaining unaffected by pleasure and pain. This leads to spiritual purification.
Desāvasikāśika (Limitation of Time and Place):
- This is a specific application of the 5th and 6th vows, further limiting one's activities and consumption on a daily or temporary basis.
Pauṣadha Vrat (Fasting/Spiritual Retreat):
- This involves abstaining from worldly activities for a day and adopting the conduct of ascetics. This purifies the mind and enhances spiritual awareness.
Atithi-Saṁvibhāga Vrat (Sharing with the Needy/Guests):
- This emphasizes the importance of charity and distributing one's just earnings to those in need. It encourages sharing and service, which are essential for a healthy social environment and preventing economic disparity.

Conclusion:

The text concludes by reiterating that the development of an individual is linked to the development of their life-force, not to material production or consumption. All forms of pollution – spiritual, mental, physical, familial, social, and economic – stem from the misuse of what is obtained and the indulgence in desires. Renouncing these desires and living a restrained, regulated life, as prescribed by the vows, fosters development in all spheres and prevents pollution. The Jain way of life, particularly the observance of these vows, is presented as a comprehensive solution for environmental purity and balance. The first three vows (non-violence, truth, non-stealing) purify the environment, vows four through seven and ten address the limitation of consumption and possessions, vow eight protects the social environment, vows nine and eleven purify the self and the soul, and vow twelve promotes beneficial activities for all. Ultimately, the goal of Jain philosophy is to achieve a state of environmental purity and balance through the practice of these principles.