JAINA Convention 2009 07 Los Angeles

SR No.: 527531
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2009
Total Pages: 138
Language: English
Classification: Magazine, USA_Convention JAINA, & USA
File Size: 11 MB

Page 31

15th Biennial JAINA Convention 2009
Ecology - The Jain Way
At the same time, Mahavira was clearly conscious Moving forward along the path toward purification of the fact that according to his philosophy, requires not only that we strive not to commit whatever humans do, whether it be eating, violence, but also that we work actively to walking, sitting or even breathing, we are promote peace, reverence, justice, and tolerance committing acts of violence, interfering with in the world. nature, and contributing to the destruction of the environment. Still, he said, "If you are aware of I come from Bihar, the place of Tirthankara all your actions, and are careful about what you Mahavira's birth, teaching, and final death and do in relation to other living things, you will where most of the population lives below the develop spirituality and be in perfect harmony poverty line. Villagers cut down trees for fuel for with the natural world." If this harmony is cooking and sell wood as a way to earn a living. achieved, the long term outlook for the global People feed on rats, empty the lakes and ponds of environment would change dramatically.
fish to survive, and continue to perform sacrificial
rituals. The impact on the local environment is NONVIOLENCE AND ECOLOGY IN PRACTICE profound. Mahavira carried this philosophy into the workplace, reaching to his disciples that they Veerayatan, a Jain institution established in Bihar take care to avoid professions that destroy nature and run by Jain sadhvis (nuns), is taking and perpetuate violence. Jains are clearly preventative measures to save the environment. forbidden, for instance, from earning a living Veeryatan has by planted thousands of trees, and through the destruction of plants, cart-making, by provided drinking water, food, shelter and any trade in animal by-products, liquor, alcohol, employment to thousands in the community to poisons, weapons, and other substances that have reduce individuals' dependence on remaining the potential to injure animals, insects, or plant natural resources. Above all, Veerayatan is life. Significantly, rejection of such trades also conveying moral and ethical values about the requires that Jains not consume the products of importance of ecological balance and minimizing these trades. At the same time, by limiting one's violence. As a result, thousands of people in the use of resources and possessions - one of the area have given up drinking alcohol, killing major vows that the Jain laity observes - one can animals, chopping trees, and eating meat. also minimize one's environmental impact.
Religion is often seen as passive and unconcerned Tirthankara Mahavira's life offers a profound with the world. In Veerayatan, the reverse is example of one living in ecological harmony. He true. The sadhvi-led activism at Veerayatan, used resources sparingly, ate just enough to enacted on a daily basis, is rooted in Tirthankara survive, had no dwelling of his own, and no Mahavira's universal principle that the sun, air, possessions whatsoever. His life shows that water, and nature give of themselves silently and progress along a spiritual path does not forbid selflessly all the time. It would be selfish on our someone from being concerned about the part if we take and do not at least return a portion environment and the world around him. The two in our lifetime. A life of renunciation, and being are not mutually exclusive, and may, in some mindful of the violence we commit in the world, senses, be symbiotic.
carries us forward along the path of spiritual development, allowing us to live in ecological harmony and thus better protect our precious environment.
Modern technology
Owes ecology
An apology ~ Alan M. Eddison