Observations & Views:
Based on excerpts from 'Environment and Jainism', published in Bhavan's Journal, April 2005, pages 37-42.
Jain Study Circle is grateful to Dr. P. Jayaraman of Bharatiya Vidya Bhavan for the permission to quote from the article.
The concept of reality in Jainism directly relates to the problems of environment. Shri Gulab Singh Darda writes, "Jainism subscribes to mutualism, or symbiosis and opposes predation, parasitism, exploitation and violence in any form." He continues, "The metaphysical concepts of Jainism, its ontology, epistemology and ethics ensure a stable environment, sustainable material, cultural and spiritual development and happiness for all. All life forms exist for mutual benefit, that is, even the smallest life forms have a beneficial role for the complex whole and therefore must be revered and protected.
"Jainism recognizes the intrinsic interdependence of all substances (DRAVYAs) in the universe. Such recognition guarantees protection of the environment, which is like an organism where every organ functions in conformity and harmony with other organs. Damage or harm to any single organ affects the whole.
"Each for all and all for each is fundamental for stability, well-being and progress of one and whole. Aberrations from this fundamental principle of mutualism (symbiosis) is the root cause of all troubles, tensions, conflicts and ultimate catastrophes, individual, social, national and international."
"The Jain philosophy of individual freedom of will and action without any super-power control or intervention holds the individual responsible for his good or bad, happiness or misery. It glorifies good and condemns wrong individual efforts, which through interaction affect social and physical environment also.
"Actions of man, individually and collectively, his greed, carelessness, consumerism and violent, irrational behavior are the main causes for environmental degradation."
The virtue of nonviolence in Jainism teaches us to avoid "carelessness and laziness (PRAMAAD), which also means lack of systematic and regular lifestyle and is the root cause of many wrongdoings such as waste and pollution".
The virtue of truthfulness entails that "even truth, if harmful to others, is to be avoided. Mere statement of facts is not truth unless it is beneficial, moderate as opposed to exaggeration, cultured not vulgar, full of esteem rather than denigration".
The virtue of non-stealing implies that we avoid entrapment. "Ignorant and illiterate people may be coerced or tutored to give willingly, which is exploitation. ... [the] definition of non-stealing is based on mutualism (symbiosis), which is the backbone for environment health and protection."
The virtue of non-possessiveness (APARIGRAH) "is against consumerism and is very important in context of growing consumerism".
Shri Gulab Singh Darda concludes, "The universe is neither created nor destroyed by any superpower. It is eternal without beginning and end but undergoes cyclic changes in descending and ascending order in quality of life and environment.
"Jainism purports mutualism and compassion for all animate and inanimate constituents of environment. Forests once created are eternal if scientifically managed. It is only the increasing greed and want that lead to exploitation, predation and degeneration and toxic rather fatal pollution."
Bsed on excerpts from the article published in Bhavan's Journal, April 2005, pages 37-42.
In an article published in Bhavan's Journal of April 30, 2005, Shri Gulab Singh Darda has made some keen observations on the state of the Jain Society. Among other things, he writes, "This great religion of SHRAMANs also got polluted and diluted through vicissitudes and passage of time, invasions and onslaughts from various quarters, loss of literature and diminishing tendencies to study religious texts.
"Most Jains, not only from laity but even saints, at times talk of one God, the Creator, whether unconsciously or deliberately for appeasement of other religionists.
"Escapism (PALAAYANAVAAD) in the name of BHAKTI - mere devotion, took roots in Jainism also as in other religions because of unstable conditions of life amidst incessant barbarous invasions. It twisted the psyche of almost all, impressing that life is not worth living and the whole world is useless. Jainism does not subscribe to hate or greed and lust towards anything. It enjoins rational cool and calmness (SAAMYABHAAV) in all favorable or adverse circumstances.
"Superstitious beliefs and rituals are now getting entrenched in Jainism, though these are against its basic tenets. If karma theory, which is intrinsic of Jain philosophy, is true, then there is no place of MANTRA-TANTRA and CHAMATKAAR (supernatural miracles). Since one reaps the fruit of his own karma, nothing else can change except one's own good deeds (TAPAH). However, aberrations of basic tenets are visible everywhere."
Commenting on an article entitled 'Of Islam and Violence' in a letter to the Editor of Time Magazine of August 15, 2005, William H. Diekmann writes, "The biggest threat posed to the civilized world by religious radicals of all stripes is their inability to question dogma that is clearly immoral in today's world."
There is considerable dogmatism (fundamentalism, radicalism) in the so-called civilized world as well. Pigeonholing nations as civilized (good) and otherwise (evil) indicates total disregard for others' viewpoints.