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(ii) In the old Ardhamagadhi text Dynatadharmakatha, it is mentioned that the Jaina merchant Nanda Manikara developed a beautiful spot for travelers full of natural forests and
artificial gardens, provided eco-friendly houses and water supply.15
(iii) A rare reference in Sutrakrutanga documents that it is our duty to preserve the rare species of the flora and one should help them to grow.16
(iv) The 24 signs or emblems of 24 Teerthamkaras are chosen from the world of flora and
fauna. 17
(v) Several chaityas (gardens) are mentioned as the shelter-places of the preachers. It seems that the Jaina householders took care of the gardens.
[D] The Attitude of New Generation of Jainas
The observations in this point are based on a group discussion held in Mahaveer Jaina
Hostel at Pune on 15th September 2011. The boys and girls belonged to the age group of twenty to twenty-five. During the discussions, I feel their new attitude and aspirations to look at their ancient religion. With due respect to their tradition, they expressed that, it is hightime now to revise the rules of householders' conduct in the new perspective. The excessively highlighted spirituality should be minimized and a focus is necessary on ethics and morality. They were eager to learn Jaina Studies on academic level. They expressed that larger part of the generous donations and charities of Jainas go to construct temples and hall (sthanakas). Majority of the youngsters want to utilize the funds for the betterment of the society. It was a great ray of hope that almost twenty percent of the students were eager to take active part in the pro-environmental activities.
Conclusion When we think of environment, ecology or bio-diversity, two attitudes or angles are important. Preservation, conservation or less usage is one angle. But the angle of restoration, enrichment or enhancement with all possible measures is also or even more important.
We have already seen that Jaina thoughts provide ample valuable data about the natural energy sources and the mutual relationship of all types of bio-forms. Jainas are aware of the degradation and degeneration of the eco-system. The concept of degradation is reflected in their concept of Time-wheel (kalachakra). Jaina mythologies say that when the bountifulness of kalpavrukshas started diminishing, Rushabhadeva purposefully exerted a lot for tree-plantation, agriculture and water-management.
In the initial centuries of the Christian era, rules of monastic conduct were formulated. The monastic conduct was totally moksha-centric. The models of - (i) minimum usage ; (ii) nonattachment towards all the sensual pleasures and (iii) minimizing the activities of mind-body and speech - were the central guiding principles of monastic behavior.
We see a parallel growth of the rules of conduct for normal householders, in the meanwhile. These rules were constructed, taught and preached to the Jaina society by the class of Jaina monks and nuns. Naturally householders' aspirations and aim of life were not properly considered. It was
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