Paryavaran Samrakshan Aur Jain Dharm

Here's a comprehensive summary of the provided Jain text, "Paryavaran Samrakshan aur Jain Dharm" (Environmental Protection and Jainism) by Prem Suman Jain, focusing on its core arguments and Jain perspectives on environmentalism:

Introduction: The Essence of Dharma and Nature

The book begins by establishing the intrinsic link between religion (Dharma) and the environment. It posits that the true nature of Dharma is welfare for all living beings, and its origins are deeply rooted in nature itself. In the Vedic era, humans recognized superior natural forces and began to revere them, which led to a quest for self-awareness. This journey, from understanding nature to the body, soul, and the Supreme Being, shaped the concept of Dharma. In the Indian tradition, Dharma is not merely an intellectual pursuit but a way of life, with the sustenance of life being its primary criterion. Since life and vitality exist even in the subtlest creatures, any practice that protects them is considered Dharma. The Mahabharata's assertion that "that which protects all beings is Dharma" is highlighted, emphasizing its universal application. Dharma, as defined by Maharshi Kanada, is that which leads to progress and upliftment, encompassing virtues like faith, friendship, compassion, contentment, truth, and forgiveness.

Environmentalism: A Holistic Concept

The text defines "environment" (Paryavaran) in a broad sense, encompassing not just natural elements like rivers, water, forests, mountains, animals, birds, and air, but also our socio-economic concerns and cultural-political circumstances. Natural environment, however, is considered the most significant factor influencing these other aspects due to the central role of natural resources in development. A balanced environment, according to the book, nourishes life and the world, ensuring that all that is visible and present is sustained and strengthened. This responsibility rests with conscious humans, and the destruction of less conscious beings (animals, plants) for selfish human gain is deemed a sign of lacking consciousness and discretion.

The Disconnect: The Impact of Modernity and Greed

The author laments the loss of harmony, integration, and respect for life in the current human life cycle, which has been trampled in the name of development, leading to malice and hatred. The increasing pressure of "demonic tendencies" on our socio-cultural environment is attributed to the greed fueled by machines and science. Ideally, machines and science should not be instruments of greed, but in practice, they have become so. Dr. Radhakrishnan is quoted as saying that the failure to establish peace on Earth stems from internal human obstacles like wickedness, selfishness, and malice, which our life systems cannot control. The book suggests that humanity's success in acquiring material possessions has led to overconfidence and pride, causing it to exploit rather than understand and humanize nature. While societal advancements have provided means, they haven't provided purpose, leading to a "terrible blindness" in the current generation. The hope for a solution lies within humans themselves, to create a world and society based on truth, compassion, and creativity.

Jainism: The Foundation of Environmental Protection

Jainism is presented as the first and only religion to have made environmental protection its fundamental principle. Lord Mahavir's earliest teachings, compiled in the Acharanga Sutra, are centered on protecting the Shatkaya Jiva (the six categories of living beings). Mahavir explicitly stated that Earth, water, air, fire, plants, and mobile creatures (two-sensed to five-sensed) are all living beings with life force. Allowing them to live according to their nature is Dharma, while causing them pain or destruction is violence and sin. Ahimsa (non-violence) is the supreme Dharma, and violence is the greatest sin. The progeny of these six categories of beings, referred to in older terminology as "Samsara" and in modern terms as "environment," are to be protected through restrained and proper conduct. This protection of the Shatkaya Jiva constitutes the very foundation of Jainism.

Jain Cosmology and the Living Universe

Jainism was the first to recognize Earth, water, air, and fire as living beings, in addition to plants and mobile creatures. While modern science, particularly through Sir Jagdish Chandra Bose's discoveries, has begun to acknowledge plants as living, Jainism uniquely classifies the first four elements as living entities. This belief extends to the entire cosmos: all planets, satellites, stars, the entire atmosphere, water bodies, and sources of fire are considered ekendriya (one-sensed) beings. Innumerable mobile creatures (two-sensed to five-sensed) depend on these. Thus, according to Jain belief, the entire universe is imbued with life force, making the whole environment a living entity. The philosophical basis of Jainism is that the Jiva (soul/life force) plays a pivotal role in the cosmic order, sustaining collective life and enlivening the entire environmental structure.

"Live and Let Live": The Jain Ethos of Respect

The Jain slogan "Live and Let Live" (Jio aur Jine Do) embodies reverence for the life force within the environment. The Jain concept of environment includes all living and non-living components: Earth, water, air, fire, energy, plants, insects, animals, humans, and even unseen celestial and infernal realms. Respecting the environment means acknowledging its inherent right to live and die as it is, without interference. Jainism does not view the environment merely as a tool for human pleasure. Exploiting the environment for selfish desires, causing its destruction or damage, is considered a grave human crime, leading to immense suffering and perpetuating the cycle of pain. Allowing the environment to exist in its own way with minimal interference is the natural guarantee of environmental protection.

Frugality (Mitvyayata): The Practical Pillar of Jainism

Frugality is presented as the backbone of Jain practical philosophy. It is defined as consuming the minimum necessary for reasonable needs. The preconditions for frugality are detachment and renunciation, which reduce the desire for material possessions. This leads to the perception of fewer needs, which in turn dictates minimal consumption. Jains apply the principle of frugality to every aspect of life. They advocate consuming only the essential amount of minerals, air, water, energy, plants, and the bodies of mobile creatures, along with their services. Actions that lead to the complete annihilation of any living being should be avoided.

Dharma as Inherent Nature and the Importance of Yatinachar (Careful Conduct)

The book reiterates that Dharma encompasses the inherent nature of things, not just the soul or the Supreme Being, but also the relationship between humans and their surroundings. Understanding nature and humans deeply is the foundation for proper environmental protection. Environment is the integrated coverage of human wealth, water bodies, and the atmosphere. True environmental protection lies in fostering sweetness in all relationships with nature. While various factors support the environment, religion is the primary one. Values like equanimity, non-violence, contentment, non-possession, and vegetarianism are essential for maintaining a pure environment, and these are the cornerstones of Jainism.

The Agamas (Jain scriptures) define Dharma as the nature of a thing, the inner feelings of the soul (like forgiveness, humility, sincerity), the Three Jewels (right faith, right knowledge, right conduct), and the protection of living beings. This definition is crucial for environmental purity. Recognizing the inherent nature of a thing is a universally applicable, non-sectarian declaration of Dharma. Understanding and allowing all things in the world to exist in their natural state is the highest Dharma. Our bodies have a natural cycle of birth, growth, and decay, but deviating from this by seeking more than what is natural leads to un-Dharmic behavior, like trying to make the body immortal or indulging in external adornment while ignoring inner impurity.

The Human-Nature Disconnect: Forgetting Our True Nature

The mistake made in understanding the nature of the body is also made in understanding nature. Humans have failed to internalize the life essence of nature. We have not recognized the profound compassion and generosity of trees, nor have we heard the "heartbeats" of the Earth during mining. Nature's inherent tendency is to maintain a living balance, which we have ignored by treating it merely as an object without understanding its essence. Consequently, for our fleeting pleasures and unlimited greed, we have trampled and damaged nature, leading to the current environmental crisis. Just as humans become angry and destructive when they lose their true nature, a nature stripped of its essence is now causing numerous problems.

Self-Realization: The Path to Harmony

By understanding the nature of the body, nature, and other material objects, and simultaneously striving to know the nature of the soul, the tendency to accumulate possessions and develop attachment will gradually decrease. These tendencies arise from the dependency of a fearful, insecure, and ignorant person. When humans realize that their soul is inherently full of all powers, that no external force can support or harm it, they become fearless and self-reliant. Then, the need for accumulating material wealth or weapons disappears. A person who understands the compassionate, vibrant, and fearless nature of their soul will also recognize this nature in all beings. This understanding eliminates the need to kill, suppress, or exploit other precious and useful beings. Through this equanimity, cruelty can be eradicated. The ten spiritual qualities like forgiveness, gentleness, simplicity, purity, truth, restraint, penance, renunciation, detachment, and celibacy are considered Dharma, as they help in realizing the true nature of the soul and the world.

The "Clean Sheet" Metaphor and Yatinachar

Saint Kabir's metaphor of a "clean sheet" is used to illustrate the concept of preserving nature. All beings, from deities to ordinary humans and wise individuals, are covered by the "sheet" of the environment. Ignorant, irreligious people, unaware of their true nature, "dirty" this sheet by polluting the environment for their selfish ends. However, religious people like Kabir, who understand their nature, interact with all things in the world with care (jatan), neither altering their own nature nor interfering with the nature of the environment. Maintaining nature's balance as it is, is considered the attainment of the Supreme Being, allowing one to say, "I returned the sheet as it was." Being absorbed in one's own nature is to be healthy. When the environment is healthy, the lives of all beings are healthy. A healthy life is the basis of spiritual practice. Therefore, Dharma as inherent nature is the fundamental solution to environmental purification. The ultimate goal of spiritual practice is self-realization, which in turn leads to a pure environment. What Kabir calls "jatan" (care), Jain thinkers have expounded as yatinachar (careful conduct) for millennia. Their declaration is that the world is filled with numerous living beings and vibrant nature, and it's impossible for humans to avoid causing them harm while fulfilling their needs. However, one can strive to minimize harm through careful conduct. This non-violent intention saves countless lives and helps preserve much of nature.

The Acharya states that by moving, standing, sitting, eating, and speaking carefully and consciously, one avoids accumulating sin. Actions like walking, standing, sitting, and sleeping are closely connected to the Earth. If these actions are not governed by discretion and are not limited by necessity, they can encompass violence against the entire world. The need for just a few feet of land can make the whole world seem small. When these actions happen beyond our direct observation, the associated violence, deceit, and exploitation go unnoticed or are ignored. Our sins are shifted onto others, polluting all components of the environment. The Earth's mineral wealth is sacrificed for our comfort. The principle of careful eating encompasses moderation, purity, and vegetarianism. Eating is considered "careful" only when it involves personal labor and purity of means. If individuals exercise such caution in their food consumption, problems of overeating and unhealthy eating can be resolved. The widespread promotion of nutritious, vegetarian food is possible only through this perspective of careful eating, which can prevent various health-related pollutions. Similarly, careful use of speech, emphasizing beneficial, moderate, and pleasant words, can help prevent noise pollution.

Mental Pollution: The Root of Environmental Degradation

Mental pollution, stemming from attitudes and emotions, profoundly affects human civilization and nature. Simple human qualities like innocence, goodness, sincerity, guilelessness, compassion for others, self-reliance, dedication to duty, diligence, mutual cooperation, and kindness and compassion towards all living beings elevate humans above other creatures and maintain the balance of nature. However, the decline of these qualities and the influence of their opposing sentiments afflict not only individuals but also society, disrupting natural equilibrium. The current social disarray and natural imbalance are direct consequences of this mental pollution.

Ahimsa and the Call for Conscious Living

The foundation of Jainism is Ahimsa, which is considered the supreme Dharma for controlling, restraining, and balancing mental pollution. Jainism uniquely discusses Ahimsa in its subtlest forms, believing that every living being possesses a soul, and all souls are equal. Whether they are large, five-sensed beings or one-sensed beings, all wish to live. Therefore, suppressing, causing suffering, enslaving, tormenting, or taking the life of any creature is considered a grave sin and violence. All beings have the right to live, and one should behave towards them with love, compassion, and kindness. Jainism recognizes the natural right of all beings to live and fosters love, respect, compassion, tolerance, kindness, friendship, affection, forgiveness, and equanimity towards all creation. We are but one of countless beings in an infinite universe, and this Earth is a tiny speck within it. If we internalize this cosmic perspective, we can shed ego and become humble in all aspects of life. Understanding the meaning of nature scientifically should become our policy and supreme Dharma. The "United Nations World Charter on Nature" echoes this message, advocating for this approach for the existence and development of all humanity. The careful (non-negligent) life method of ancient seekers has been echoed by modern thinkers.

Pollution: Adulteration of Nature and the Self

Pollution means adulteration of something natural, the mixing of the fake with the real, and the impurity of the pure element. This process of adulteration occurs continuously in the body, in nature, and in the soul through the karmic particles and impure tendencies (Kashayas). "Kashaya" is a characteristic term in Jain philosophy, representing the root cause of worldly existence and the cycle of karma. The literal meaning of "kashaya" is "muddy" or "impure." Purifying it is the objective of the practice of the Three Jewels and the virtues like forgiveness. The Jain meditative practice of alochan (self-criticism) is very prevalent, where devotees criticize themselves for the pollutions they have caused and pledge not to repeat them. The alochan text emphasizes that actions performed due to negligence, such as violence, falsehood, theft, illicit conduct, accumulation, cruelty, and greed, deviate from one's true nature and prevent one from attaining the highest state.

The Contradiction: Espousing Ahimsa While Embracing Greed

The book highlights the contradiction of promoting non-violence while embracing materialism and greed. While we talk about preventing violence and chant about practicing Ahimsa, we embrace materialism and honor those who possess it. We want to use wealth, often accumulated through violence and pollution, to address these issues. This self-defeating process has led to an increase in violence and pollution, not a decrease. The centralization of industries, increased use of vehicles, nuclear weapons, and scientific experiments have created vast amounts of "garbage" in space, depleting the life-giving air. The proliferation of deforestation has reduced the Earth's oxygen supply. Pesticides have led to the extinction of numerous insect species. The Earth's fertility has been altered. Violence against aquatic life has hindered the natural water purification process. Unnecessary bloodshed has made the entire environment cruel and greedy. This pollution cannot be stopped by artificial means, as many environmental remediation processes have become commercialized. Misleading reports are presented due to self-interest, making most pollution control measures unreliable. The author questions who can fill the abyss of desire and emphasizes the need to prioritize compassion. Addressing pollution as a problem of violence and greed is deemed more effective. If one lives a life of yatinachar and practices the principle of "Live and Let Live," all beings in the world can be happy.

Conclusion: The Jain Path to a Healthy Environment and Life

The book concludes by reiterating that the ultimate goal of life is happiness and well-being. The Jain definition of Dharma – protecting living beings – is highly relevant for environmental purity. The primary causes of environmental pollution are desire and violence, which are synonymous with accumulation and cruelty. While violence is a means, accumulation is the primary goal. The author points out the irony of advocating for violence prevention while embracing materialism. To solve this, alternative approaches are needed, viewing pollution as a problem rooted in violence and greed. The alochan text emphasizes the importance of carefulness in all daily activities, from eating to speaking, to avoid sin. The poet's plea in the alochan text for careful conduct in industrial activities is presented as a potential solution to water pollution. A religious person who values the lives of aquatic creatures would not want to destroy them in their industries. Earning wealth is not the sole aim of life; it's the pursuit of compassion that should be the true purpose of a human being. If one lives carefully and practices "Live and Let Live," all beings can achieve happiness.

In essence, "Paryavaran Samrakshan aur Jain Dharm" argues that Jain principles, particularly Ahimsa, detachment, frugality, and the recognition of life in all its forms, offer a profound and holistic framework for environmental protection and harmonious living. The book emphasizes that true environmentalism stems from a deep respect for all life and a conscious effort to minimize one's impact on the natural world, driven by an inner transformation towards compassion and self-awareness.