Paryavaran Ke Pradushan Ki Samasya Aur Jain Dharm

Here's a comprehensive summary of the Jain text "Paryavaran ke Pradushan ki Samasya aur Jain Dharm" by Prof. Sagarmal Jain, focusing on its discussion of environmental pollution and Jainism's perspective:

The article, originally a broadcast from Akashvani Varanasi in November 1993, addresses the critical issue of environmental pollution, exacerbated by rapid population growth and consumerist culture. It highlights the existential threat this poses not only to humanity but to all life on Earth, predicting future scarcity of essential resources like water due to over-exploitation. The author notes a growing societal consciousness regarding environmental protection and suggests exploring the directives within various religious traditions that promote ecological preservation. This article focuses on the Jain perspective.

Core Jain Principles and Environmental Protection:

• Ahimsa (Non-violence), Sanyam (Restraint), and Aparigraha (Non-possession/Non-attachment): The foundation of Jainism lies in these principles. Prof. Jain argues that adherence to these tenets naturally leads to practices essential for environmental protection.
• The Concept of Six Life-Forms (Shat Jivnikaya): A pivotal Jain belief is that life exists not only in living beings and plants but also in earth (Prithvikaya), water (Jal Kaya), air (Vayu Kaya), fire (Agni Kaya), and plants (Vanaspati Kaya). This belief, present even before Lord Mahavir, forms the basis for Jain environmental ethics. The ancient text Acharangasutra begins by detailing these six life-forms and providing guidelines to avoid harming them.
• Interdependence of Life (Parasparopagraho Jivanam): Jainism, through the teachings of Acharya Umashwati, emphasizes that life is based on mutual cooperation and support. This contrasts with the "survival of the fittest" or "life feeds on life" philosophies prevalent elsewhere. The article argues that destroying other life forms for human existence is ultimately self-destructive, as modern science is increasingly confirming. True development, according to Jainism, comes from cooperation, not destruction.

Jain Directives for Preventing Pollution:

The article then details specific Jain practices and beliefs that contribute to environmental protection:

1. Water Pollution and Conservation:

   • Jain texts advocate for keeping water sources pure and using water judiciously.
   • Practices like not polluting rivers, ponds, or wells with bodily waste are stressed, as this harms aquatic life and contaminates the water.
   • A traditional Jain saying emphasizes using water with more care than ghee, reflecting its preciousness.
   • Jain monks are prohibited from using "sachit jal" (living water) and must consume boiled or otherwise purified water.
   • Lay followers are instructed to filter water before drinking and use it minimally. Water pollution is considered sinful.
   • The article criticizes consumerism for water wastage, noting the stark contrast between the minimal water usage in traditional practices (like bathing in rivers) and the excessive use in modern contexts like luxury hotels.

2. Air Pollution:

   • Jain Acharyas were aware of the harmful effects of smoke pollution, even in ancient times.
   • The Upasakadasa Sutra prohibits occupations that generate excessive smoke, thus polluting the atmosphere.
   • The practice of wearing a mouth cloth (mukhavastrika) by Jains is presented as a measure to prevent inhaling polluted air and microbes, as well as to avoid exhaling polluted breath.
   • The author suggests that for a pollution-free environment, a return to simpler modes of transport, like bullock carts, or at least reducing the reliance on polluting vehicles in cities, should be considered. The Jain monk's practice of walking is highlighted as beneficial for health and the environment, contrasting it with the hypocrisy of using vehicles for short distances while engaging in leisurely walks for health.

3. Vegetation and Environmental Protection:

   • Jainism equates harming plants with harming sentient beings, as plants experience life and sensations, albeit without outward expression.
   • The unnecessary use and destruction of vegetation are considered wrong.
   • Jain monks are forbidden from even touching green vegetation.
   • Lay followers are encouraged to limit their consumption of green vegetables.
   • Eating tubers and roots is prohibited as it destroys the entire plant. Cutting large trees is considered equivalent to killing a human.
   • Forest fires and deforestation are deemed major sins, not only because they harm plants but also other animals and the environment. Forests are crucial for rainfall and a pollution-free environment.

4. Use of Pesticides:

   • The use of chemical fertilizers and pesticides in agriculture is identified as a source of food pollution.
   • Jainism strictly prohibits the use of pesticides in farming due to the intentional harm caused to small organisms.
   • Engaging in the business of poisonous substances, including pesticides, is also forbidden for lay followers.
   • An example of a Jain farmer in Maharashtra achieving record yields without chemicals is cited to prove that their use is neither necessary nor desirable, as they disrupt ecological balance and make food toxic.

5. Prohibition of Night Meals:

   • The Jain practice of abstaining from eating at night is presented as a scientifically sound measure for preventing pollution of food and protecting health.
   • Food cooked and consumed in sunlight is considered purer and healthier than food prepared under artificial light or in darkness. This practice helps prevent contamination by insects and ensures proper digestion.

6. Hunting and Non-Vegetarianism:

   • Hunting of wild and aquatic animals contributes to environmental crises.
   • The hunting of aquatic creatures leads to water pollution.
   • Animals and insects are vital for ecological balance.
   • Jainism's core tenet for entry into its fold is the vow against hunting and consuming meat.
   • The prohibition of fish, meat, eggs, and honey is a significant effort by Jain Acharyas to conserve life.

7. Use of Chemical Weapons:

   • The proliferation and testing of nuclear and chemical weapons cause severe environmental imbalance and pollution.
   • These weapons pose a threat to the existence of all life.
   • Lord Mahavir foresaw the destructive nature of such arms, advocating for non-violence (Ashastra) as the ultimate means, rather than weapons. The call for disarmament is presented as highly relevant today for the survival of humanity and ecological balance.

Conclusion:

The article concludes by reiterating that Jainism provides extensive guidance for environmental protection. Activities like excessive mining, water absorption, air pollution, and deforestation are categorized as "Maharambha" (great beginnings of sin), leading to detrimental consequences. Jainism's message is to live in cooperation with nature and creatures, not as their destroyers. The article emphasizes that the injustices inflicted upon nature will impact future generations, and therefore, humanity must learn to coexist harmoniously with all forms of life and natural elements, understanding that harming them is ultimately self-harm.

The article also highlights the deep connection Jainism has with nature by mentioning the tradition of associating a specific tree (Chaitya-Vriksha) with each Tirthankara, making these trees sacred symbols for Jains. Furthermore, the practice of Tirthankara statues being often placed under the shade of trees and the historical reverence for forest-dwelling monks (Vanavasi) over city-dwelling monks (Chaityavasi) further underscore Jainism's profound respect for nature and the environment. The symbolic animals associated with Tirthankaras also reflect this deep connection.