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the popular slogan of Jainas but it is hardly seen that they have joined the club of pakshi-mitra, prani-mitra, sarpa-mitra and so on. When we take account of the hobbies of Jainas, we find that environmental awareness is distinctly lacking.
It is a solace that the activity of goraksha is prevalent at least from the last two hundred years or even more especially in Gujrath, Rajsthana and Maharashtra. But a comment can be made in this matter that the philosophical framework of Jainas provides no special sanctity to a cow.
We can enumerate many such behavioral patterns in which the non-violent attitude is seen but it is developed in such a manner that they do not take part whole-heartedly in the activities like the study of bio-centric sciences, tree plantation, organic agriculture, gardening, animal and bird sanctuaries and so many.
[B] [II] The Rationale Behind the Defensive Role
This moksha-centric shramanic religion developed in its initial stages from the point of view of monks and nuns, leading life based on strict renunciation, severe austerities and penances. While observing five bigger vows they have to abstain from all violent and sinful acts. Each and every movement of body, mind and speech involve subtle violence and causes papa-karma
bandha.12 Strict injunctions are provided in the monastic conduct that they should minimize all the activities. It is a duty of a monk to avoid usage of all bio-forms as far as possible because due to any negligent act, he attains sin.
In the course of time, the rules of conduct for a common householder were developed, prepared and articulated. Actually it is expected from a householder to observe five bigger vows in its gross manner. Lay-persons are not expected to lead a spiritual life. Common ethical rules, strict vegetarianism, daily upasanas, occasional religious practices and limiting the needs as far as possible - these are sufficient to lead a good life.
The rules for lay-persons were prepared, preached and executed by various Jaina monks. Naturally the attitude of renunciation and prohibition got reflected in householders' conduct. The
monks get alms from the householders. For getting the prashuka and eshaneeya (suitable) food, they might have imposed the restrictions over the householders.
In this manner the defensive and back-foot play started in the sphere of householders' conduct and over the centuries a kind of aloofness and detachment towards bio-diversity crept in.
[C] Few Signals Exhibiting Constructive Attitude
(i) The biography of Teerthamkara Rushabhadeva is documented in Jaina mythologies at length. It is described that when natural resources (kalpa-vrukshas) come to an end, he preached the mankind to cultivate land, the art of agriculture, tree-plantation, house-building and water
management.14 In fact his life is a great inspiration to lead an eco-friendly active life with enhancement and enrichment.
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