Paristhiti Ka Aur Jain Chintan

Here's a comprehensive summary of the provided Jain text, "Paristhiti ka aur Jain Chintan" by Dr. Rammurti Tripathi:

The text explores the concept of ecology and its profound connection with Jain philosophy. It begins by defining ecology as the study of the relationships between living organisms and their environment. This environment encompasses not only the living world – plants, animals, and humans – but also the inanimate forces of nature. The author explains that the environment is a complex system where air, water, humans, creatures, plankton, soil, and microorganisms are all intricately interwoven in a life-sustaining system.

The text then delves into the scientific understanding of the universe and Earth, detailing its geological structure and the four main spheres: lithosphere (land), hydrosphere (water), atmosphere (air), and biosphere (the realm of life). The biosphere, teeming with diverse life forms from algae to humans, is presented as the foundation of life, providing essential resources like light, heat, water, food, and shelter. The delicate balance and interdependence of these components are highlighted as crucial for the continuity of life.

The author emphasizes that while all living beings are part of the ecological system, humans play a central role. This is because, unlike other species, humans have historically engaged in a struggle against nature, deviating from established natural practices. This conflict has escalated into a crisis, particularly in the latter half of the 20th century following the Industrial Revolution, leading to significant human intervention in air, land, and water. This intervention, driven by a desire to "conquer" nature without understanding its complexities, has resulted in dire consequences.

Jain thought, in contrast, views humans and nature not as separate entities for practical purposes, but as interconnected aspects of a single reality. It advocates for mutual cooperation and assistance for development, rather than a struggle for dominance. Jainism stresses the importance of minimizing physical needs and limiting the means of sustenance. The concept of "Yajna" (sacrifice or ritual offering) in ancient Indian thought is presented as originating from this vision of mutual assistance between humans and nature to maintain ecological balance. If humans take from nature, they must also find ways to replenish what is taken.

The text then connects this to the ancient Indian concept of "deities" as subtle, hidden forces that govern the universe. These forces are seen as the driving and controlling powers behind the world's systems. The author draws a parallel between scientific understanding of universal systems and this ancient concept of deities. The act of offering something (dravya-tyag) to these forces to replenish their energy is described as "Yajna."

The author criticizes how the external practices of Vedic Yajna became corrupted by selfishness. He highlights the teachings of the Bhagavad Gita and the Baudhayana Grihyasutra, which emphasize "Japa Yajna" (chanting) and "Atma Yajna" (self-sacrifice) as superior to ritualistic offerings. A true Yajna is defined not by personal gain, but by actions that benefit the entire world as a common property, performed for the satisfaction of the universal soul.

The text then explains that the "Shraman tradition," including Buddhism and Jainism, emerged to preserve the original spirit of Yajna when its external practices became distorted by ego and attachment. The Jinas (victors) are those who conquered this ego-driven attachment. They advocated for internal Yajna through tapas (austerities) and ahimsa (non-violence) in thought and action. Their goal was to pacify this attachment, and their victory over it earned them the title of Jina.

The author argues that humanity's current pursuit of conquering nature through science, driven by ignorance, is leading to self-destruction and the destruction of others, thereby unbalancing the integrated environment. The consumerist culture that accompanies this "progress" is seen as an expansion of "himsa" (violence), which can only be overcome by "ahimsa" (non-violence), a path championed by the Jinas.

The root of the ecological crisis is identified as the "danavakar" (demonic) rising tendency of "himsa" within humans, for which "ahimsa" is the sole remedy. Figures like Krishna, Buddha, and the Jinas recognized the violence inherent in the pursuit of satisfying one's needs and declared ahimsa and selfless action (nishkam bhavana) as the only solutions.

The text defines "himsa" in the Jain context as "pramatta yogat pranavyaparopanam," meaning the separation of life-force (dravya-prana and bhava-prana) through carelessness or negligence. This negligence stems from the five senses, four kashayas (passions), attachment-aversion, and sleep. These lead to the loss of life-force, which includes physical elements like senses, strength, lifespan, and breath, as well as mental aspects like knowledge and perception. Pramada (negligence) is essentially a lack of self-awareness, leading to actions like false speech, theft, sexual misconduct, acquisitiveness, and violence. The pursuit of "nature-conquest" through scientific knowledge is characterized as ignorance.

The author concludes by stating that while different spiritual traditions may have distinct practices, the ultimate spiritual truth is one. Yogi Yugindu's quote highlights that names like Jin, Vishnu, Buddha, and Shiva refer to the same Supreme Soul. Therefore, sectarian differences in Indian thought are not fundamental. All seek liberation from karmic bondage and the state of pramada. The text advocates for remaining in one's own dharma (duty/nature) and emphasizes that humanity can protect its existence by being in humanity, and humanity itself is sustained by "para-raksha" (protecting others). By living in a state of non-negligence and being established in one's true nature within humanity, one can overcome the ecological crisis by ceasing to inflict violence driven by attachment towards anything other than the self. Such a being, possessing omniscience, will contribute to maintaining balance, whereas one ignorant of the universal system cannot. Establishing oneself in ahimsa-filled tapas (austerities) is the path towards this realization.