From Religious Books:
Consumerism And Genuine Happiness:
Both modern literature and the vast and rich ancient Indian corpus of texts repeatedly state that happiness does not come from the things we possess and consume. On the other hand, to enrich one's life one has to streamline one's material world, one's possessions and consumption. Great thinkers have expressed the view that there is a link between accumulation for its own sake and restlessness.(3) . . . 'Consuming too much' and 'possessing too much' are issues that affect our social environment, and jeopardize our social existence, just as environmental degradation affects our physical survival. . . .
The economic philosophy of the last two hundred and fifty years can be credited to Adam Smith's ideology as expressed in his book 'The Wealth of Nations.' His ideology of self-interest for self-promotion combined with the development of science and technology is responsible for an attractive economic philosophy but is one that lacks human values. . . . The force of this ideology gave it the form of a dogma, which marked the beginning of a social evil leading to the present day pursuit of self-interest and pleasure in accordance with the ideals of economics. The interest of the society were made secondary and that of the individual became primary.
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Some measure of constraint would improve social welfare. The literal meaning of the term 'economy' is well exemplified in constraint. It means managing one's resources in such a way that one gets maximum satisfaction. It is this alone that will reduce craving for more and more, and with this a more durable satisfaction will be experienced, a satisfaction much closer to social welfare. The conventional economic growth rationale is not so much for increase in welfare as for the increase in one's relative status in economic hierarchy. The more affluent the people the more covetous they need to be.
Consumerism And Environmental Degradation:
Consumerism and environmental degradation raise the question: 'Is it better not to think and be comfortable with a myopic view of futuristic issues or is it better to think seriously and be farsighted about the future of mankind?' A farsighted view presents a bleak future with no easy solution. Perhaps, there is no solution in the context of what is euphemistically called 'development', 'progress' and 'material advancement.' This path and the speed of man's journey on it are unable to give him peace and happiness. On the other hand, journeying inward, at a controlled pace, with self-discipline, will have a lasting solution. . . . The solution lies in the limiting of desires pertaining to personal material achievements and focusing on social betterment. It is in this light and spirit that non-possessiveness (APARIGRAH) has to be studied and understood, where mankind in general is primary and the individual in particular is secondary.
Need For Environmental Concern:
In the name of growing more food and providing more comforts our forests are being denuded. In the name of industrial growth we have polluted our rivers and seas, heated up the globe and depleted the ozone layer that shields the planet from harmful radiation. Environmental degradation is a grim reality that affects all our lives. Environmental concern is the common talk of every civilized citizen all over the world. But is this only an intellectual exercise of the urban elite, a topic to be discussed at international seminars, or is it somewhere close to its practical implementation?(4)
A Clever Approach:
Western countries have adopted a very clever approach towards environmental protection. They enact laws to ban certain industries in their own countries in view of the environmental hazards they entail, but cleverly set up those very industries in some remote corner of India (or some other developing country) by arguing that these industries will generate employment for the local people. The danger of such endeavors is increasing in a situation where India is going ahead with a policy of economic liberalization with state regulation taking a back seat. In view of our corrupt political and administrative scenario, when anything harmful can be projected as useful, and useful, as harmful, where self-interest is the only guiding factor for those who are important and are in seats of power, environmental protection remains words on paper or just an ornamental concept. With the continuation of economic inequalities and the increasing acceptance of the philosophy of liberalization how would it be possible to save the environment and save those who are directly affected by its destruction? . . .
We have to think of an alternative lifestyle, where the first thing that needs to be dropped is blind imitation, with the top priority of saving mankind and nature.
Mahatma Gandhi's Approach Toward The Environment:
Mahatma Gandhi was an environmentalist of the first order. He was a man of great principles and conviction. Indian spiritualism, Gita and disinterest (ANAASAKTI) were not just intellectual convictions for him, but his way of life. He did not find attraction in western materialism. He viewed man and universe or nature as interwoven, and very prophetically foresaw and warned the world of the monstrous consequences of so-called 'development', which ignored the essential balance in the relation of man and nature. Every action of Mahatma Gandhi showed that he was a practicing environmentalist, long before environmental protection assumed importance in the western world. Mahatma Gandhi's environmentalism was a product of his basic humanism. He was against large scale industrialization, since he felt that it would create many expected and unexpected problems. He could foresee the problems of India and the entire world. He could foresee the exhaustion of scarce natural resources as the outcome of development. . . . The problems and challenges that are being faced in India now were not realized and understood as grave then. But his prophetic vision did notice the alarm signal, and he was very clear in his approach to the future which he did not ignore for the present, the future was not secondary for him. He was convinced that not worrying about the health of future generations was a form of violence. He not only preached this philosophy but also lived the life of a person who valued humans as well as non-humans.
The Jain Vow Of Non-possessiveness (APARIGRAH):
The vow of non-possessiveness is a realistic, practical and rational principle with a solid foundation in the social system. It has individual moral growth as its basis, with direct relevance for the society of which the individual is a part. Its main thrust is on a balanced society consisting of balanced individuals. In fact all ethical principles have evolved for individuals in and through the society to which they belong. . . .
Strangely, violation of the vow of non-possessiveness does not degrade the individual in the eyes of the society. On the contrary, he gets respect and place in the society, whereas for violation of other vows such as nonviolence, truth, non-stealing and chastity the individual is downgraded and in some cases ostracized. A murderer or a thief or an adulterous person would not be given place in society, but a different treatment is meted out to a 'PARIGRAHI' (one who indulges in the mad pursuit of money and materials). A person having too much wealth is seen as a 'PUNYAATMA' (meritorious and religious), one who had done good deeds in his past life.(5) In view of this fact, society must check its strange behavior more objectively and ethically.
An Ethical Approach Toward The Environment:
All those who share a concern for the environment and the depletion of resources due to the rise in consumerism and more and more technology are thinking together of the ways some non-renewable resources should be very carefully used, since the harmful effects on nature due to indiscriminate use of technology are becoming very obvious in rural as well as urban areas. The key phrase now is 'sustainable development', which means 'development required to meet our needs and not our greeds', without harming the ability of other people and even future generations to meet their needs. . . .
People should be made to understand that the rape of nature should be resisted with spiritual strength. Our spirituality should not permit us from exploiting nature for our self-chosen purposes. Selfish patterns of life revolving only around our egos need to be abjured once and for all. Egoism, in the sense of short-lived selfishness pertaining to this life only, has to be replaced by altruism not only in the sense of 'the greatest number of people' but also in the sense of 'the greatest number of years.' "Without spiritual regeneration and global political unification, man's greed released from traditional restraint of law, custom and conscience would result in suicide of homo sapiens through his murder of mother earth,' writes Arnold Toynbee in his book 'Man and Mother Earth.'
Footnotes:
1) Excerpts from the book 'Aparigraha - The Humane Solution', published by Parshvanatha Vidyapitha, Varanasi, India, 1998. Back up
2) Dr. Kamala Jain is a Reader in Philosophy at the University of Delhi. Back up
3) Our modern day institutions and acharyas, in total disregard for this scriptural truth, bolster the ego of rich donors and politicians, and thereby lead them to sink deeper into possessiveness and corruption. Dr. Chiranjilal Bagada, in his article 'Question of A Clear Conscience', published in the prestigious journal TIRTHANKAR (Hindi) of May-June 2000, has mentioned the example of an acharya who published a feature in a daily newspaper in praise of a chief minister containing some blatant misrepresentations. Our acharyas and leaders indulge in such endeavors to promote their own ulterior designs.
It is time that we Jains return to the basics of our religion. - D. C. J. Back up
4) The environment is a favorite topic of speeches and discussions at the various Jain gatherings. However, nobody makes a determination to practice non-possessiveness by avoiding consumerism and the waste of natural resources, and through conservation of natural resources. - D. C. J. Back up
5) In this context, it is instructive to study Pandit Phool Chandra Jain Siddhantacharya's article 'About Feeling-Producing Karma', published in the Jain Study Circular, July 1997, pages 10-12. Panditji was one of the greatest authorities of modern times on the Jain theory of karma. In the article, he brings out that money and materials do not result from one's karma, as is evident from the following question-answer:
Question: Sometimes it is seen that one businessman makes good profit while another person doing the same business suffers losses. Isn't feeling-producing karma (or some other karma) responsible for profit and loss?
Answer: In business, the individual's ability and the existing circumstances, not meritorious (PUNYA) and demeritoriou (PAAP) karma, bring about profit or loss. In partnerships all partners together make a profit or suffer a loss. It is highly improbable that all of them simultaneously have the same type of karma. Thus it is not logical to consider profit and loss to be the consequences of meritorious and demeritorious karma. Back up