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Ecology and Spirituality
Samantabhadra during his deliberation to householder prescribed a number of rules, which are prone to ecology. The observence of A vratas is the observation of ecology. The environmental protection in modern times of industrialization became a serious concern. The indiscriminate exploitation of natural resources is increasing day by day. The global ecological crisis in fact cannot be solved until spiritual relationship is established between humanity as the whole and its natural environment. Jainism has been staunch protector of nature since inception of the Jain faith. The religion of nature, Jainism paves the way to understanding nature's utility and the essential nature of plants, worms, animals, and all sorts of creatures that have their own importance for maintaining ecological balance. Jainism therefore says that the function of souls is to help one another (Parasparopagraho Jv nm, Tattv rthas tra, 5.21). This principle is connected to the entire life system. It includes humans and other creatures. The plant, animal, and human populations are merely part of the landscape. For Jainism, the landscape is protection of lives, breathes and merits.
Jain ecology is based on spirituality and equality. Each life form, plant, or animal, has an inherent worth and each must be respected. Within Jainism, the term for ecology might be Sarvodayavada, or the concern for up-lift of all life forms, as articulated by Samantabhadra (third c. A. D. in the Yuktyan sana, Verse 62). Jinasena explained the same view of social equality by saying that the entire human world is one because of the interconnectedness of different aspects of the human community (Man yajatirekaiva, dip a, 38.45). Seeing other people as connected with oneself develops the spiritual perspective through which all life takes on sanctity that can and must be protected by observing the principles of ecology. The real task of religion consists in removing bitterness between people, between races, between religions, and between nations. That nature of religion has been discussed in Jain scriptures in various ways in the form of Non-violence (Ah s ). That Ah s can be summarized: Aspire for yourself. Do not aspire for others. This is the fundamental principle of Jainism (Sama a S ttam, G th , 24). Samantabhadra prescribed the eight types of Mulag as (fundamental virtues) for the householders, which are quite relevant to the protection of ecological balance:
Madhyam samadh ty gai sah vratapa cakam. A au mulag n h rgrahi rama ottam .
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Jainism holds that the entire world, including plants, trees, birds, animals, water, and so forth, is possessed of life. It is our prime duty to protect all this. We are to treat others, as we want to be treated, and this refers not only to other people but also to the entirety of our planet. One is therefore expected to respect the land and its natural beauty. Jainism does so philosophically by accepting the principle of the interdependent existence of nature and animals.
Ecology sees the individual as interconnected with both nature and the fabric of society. Ecological theory considers the community the supra-organism, the complex social organism. Therefore, the Jain tradition instructs the Jain laity to keep the community very pure and pious. They are supposed not to indulge in obnoxious habits (Vyasanas), which make life disastrous. A Jain should be a strict vegetarian. He should not indulge in professions related to violence, such as dealing in weapons. Jain laymen also practice the twelve types of vratas, which assist us in eliminating corruption from society and in purifying ourselves in the process.
Nonviolence, the humanistic element is based on the principles of equality and equanimity as applied in society. Nonviolence still may allow for the theory of caste, but one based on one's own deeds and not on one's birth. Jainism tries to shape our attitude toward nature by prescribing humane and nonviolent approaches to everyday behavior. Jainism inspired its followers to safeguard what in contemporary discourse would be called the ecological perspective. Jains even today practice these principles and religious traditions prescribed for the protection of nature. Through its philosophy, its ascetic practices, and in its narrative arts and architecture, Jainism and its leaders have made efforts to create the society dedicated to love for all creatures.
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STUDY NOTES version 4.0
