Paryavaran Ane Parigrah Parinam

Here is a comprehensive summary in English of the Jain text "Paryavaran ane Parigrah Parinam" by Gulab Dedhiya:

The article "Paryavaran ane Parigrah Parinam" (Environment and the Principle of Non-Possession) by Gulab Dedhiya, published in the "Z_Jayantsuri_Abhinandan_Granth_012046.pdf" from Jain Education International, draws a powerful parallel between the Jain principles of Aparigraha (non-possession/non-accumulation) and Ahimsa (non-violence) and the urgent need for environmental protection in the modern world.

The author begins by observing the vibrant and bustling activity of nature during spring, highlighting the effortless and non-disruptive way plants grow and produce new leaves, flowers, and fruits. This natural process, free from noise and pollution, is contrasted with the human tendency to confuse restraint with greed and accumulation with prosperity. The prevailing modern "use and throw" fashion is presented as a stark departure from nature's sustainable cycle.

Dedhiya posits that true religion, like nature, operates silently, imparting its truth through its very existence rather than through loud pronouncements. He emphasizes that the Jain teachings of Aparigraha and Ahimsa are not hollow pronouncements but are increasingly relevant and scientifically validated. Quoting Marx, he states that "the less one possesses, the richer one is," underscoring that minimal possession reduces dependence on others. The core message of Jainism, to be non-possessive and reduce waste and accumulation, is echoed by environmental experts today. They advocate for respect towards all living beings, mindful consumption, and living a conscious, aware life, which naturally leads to a non-possessive attitude.

The article emphasizes that true compassion (daya) stems from knowledge of all living beings. Ignorance about the origins of violence makes it impossible to practice Ahimsa. The text highlights the Jain concept of Ekendriya Jiva (organisms with one sense, like air, water, earth, and plants) and how our actions, even those that seem harmless, cause significant harm to these elemental beings. Wasting water, cutting down trees without necessity, and depleting natural resources are acts of violence against these forms of life, contributing to ecological imbalance.

The symbols of Jain ascetics, the rajoharan (feather whisk) and muhPatti (mouth cloth), are presented as powerful emblems of Ahimsa, signifying constant readiness to protect all life. The meticulous cleaning of these instruments is not just a ritual but a profound practice of safeguarding even the subtlest forms of life. The author argues that those with less possession are better able to maintain these practices, which are seen as fostering a universal upliftment (Sarvodaya).

Excessive possession, the article contends, inevitably leads to violence. The materialistic and consumerist mindset of today creates envy and resentment as people strive to acquire more and discard the old. This pursuit fuels ego, greed, and an insatiable desire to consume, leading to reckless disregard for the environment and a loss of wisdom.

The author applauds the positive response to campaigns against firecrackers and the growing tendency among Jains to reduce their use, seeing it as a welcome step towards ecological preservation. Similarly, the need for judicious use of loud music and loudspeakers is highlighted, stating that controlling their volume benefits both religion and the environment. The article laments that humanity has made the Earth increasingly uninhabitable due to its actions.

The use of leather products is also discussed, pointing out the polluting processes involved in their production. The author suggests that using synthetic alternatives is environmentally beneficial. Slaughterhouses are deemed environmentally detrimental due to water pollution and the inherently violent nature of meat consumption, which Jainism fundamentally opposes.

The article stresses the importance of protecting trees, acknowledging that trees, too, are living beings. The author criticizes the destruction of forests for our pleasures and luxuries, equating it to a form of violence. The Jain emphasis on reduced consumption and Parigrah Pariman aligns with environmentalists' calls for limited usage to preserve natural resources and maintain ecological balance. This careful approach ensures that current generations are relieved from shortages and pollution, and future generations can inherit a healthy planet.

The article draws a connection between religion and science, asserting that their proper application is mutually beneficial. It defines Parigrah Pariman as limiting one's needs and consumption. The constant bombardment of advertisements through newspapers and television, driving people to unnecessary purchases, is identified as a symptom of this insatiable desire. The true poor are not those with few possessions but those with unfulfilled desires.

The issue of noise pollution is highlighted as a growing problem in major cities, with decibel levels far exceeding peaceful levels. Jain Upashrayas (monasteries/places of worship) are presented not only as abodes of spirituality but also as havens of peace, offering a refuge from the cacophony of modern life and providing mental and physical benefits.

The author argues that excessive noise is detrimental to human well-being, causing insomnia, irritability, and reduced vision. The article proposes contentment (santosh) as the key to controlling Parigrah. The Jain principles of equitable distribution and sharing (Samvibhag and Samvitaran) are presented as essential, with the Uttardhyayana Sutra warning that those who fail to do so are sinful. Both Jain and Buddhist traditions emphasize the connection between attachment (asakti) and suffering, with Buddhism further categorizing desires into the desire for existence, the desire for possessions, and the desire for pleasure. Freedom from these desires liberates one from fear and sorrow.

The article concludes by reinforcing the Jain philosophy that accumulating more does not satisfy desires but amplifies them. It highlights how unnecessary driving pollutes the air and depletes natural resources, robbing others of their rightful share. Living a life with minimal violence, by causing the least harm, is the essence of a religious life. The principles of Parigrah Pariman and environmental consciousness are intrinsically linked to Jainism's five great vows (Mahavratas): Ahimsa, Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy/chastity), and Aparigraha. The practice of one vow necessitates the practice of others, leading to a holistic, virtuous life.

The article briefly touches upon the importance of Anuvratas (minor vows) and Gunavratas (virtue vows), particularly Dharma Pariman (limitation of religious observances), Bhogaopabhoga Pariman (limitation of consumption of enjoyables), and Anarthdand Viraman (abstinence from useless activities), as paths to a righteous life. It uses the analogy of a bee, which extracts nectar from flowers without destroying them, to illustrate the principle of living harmoniously with nature. The article also notes the growing trend towards vegetarianism, citing Lady Diana's efforts and the "Young Indian Vegetarians" movement, and highlights the health risks associated with meat consumption. It emphasizes that nature sustains itself and that a vegetarian diet is sufficient for human needs, making meat consumption unnecessary and a disruption to the ecological balance. The article concludes by stating that supporting nature leads to nature's support in return, drawing a parallel with Mahatma Gandhi's unwavering commitment to his principles even in critical situations.