JAINA Convention 2009 07 Los Angeles

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 34

15th Biennial JAINA Convention 2009
Ecology - The Jain Way
THE ROLE OF JAINISM IN EVOLVING GLOBAL & ENVIRONMENTAL ETHICS Samani Charitrya Prajnaji prajna108@gmail.com
Tirthankar, proclaimed that what is more dreadful is that man has focused his attention exclusively on acquisition of wealth, the sense of mine-ness or possessiveness with things. The truth, however, is those things do not belong to anybody. The attempt to deny this truth breeds violence, cruelty and inhumane actions.
Samani Charitra Prajna specializes
Mahavir said, 'Self discipline is Ahimsa.'1 Self in Jain Philosophy & Comparative discipline stands for not injuring the six classes of Religion; Preksha Meditation &
one sensed immobile living beings, namely earth, Yoga; and Science of Living. Since
water, fire, air, plants, and two, three, four and 2006, she is a guest faculty
five sensed mobile beings. This self discipline is member at Florida International possible only on the acceptance of the existence University teaching undergrad
of soul. The existence of soul cannot be courses titled Jainism & Nonviolence; Religion,
established without accepting the existence of Life & Vegetarianism; and Meditation & spiritual non-soul (non-living substances). That is why, Development. Samani Charitra Prajna has
the concept of non-soul, like the concept of soul, travelled extensively in USA, UK and Asia to
is also the basis of self discipline. There is conduct training sessions, make conference
mention of mobile beings and plant life in much presentations, and deliver academic lectures in
literature but the concept of life in immobile areas of her specialization.
beings like water, earth, etc, is exclusively a
contribution of Jains. The first chapter of Globalization of economy, technology and media Achārānga Sūtra deeply propounds the attributes has also brought a globalization of problems of pleasure and pain in mobile and immobile living stemming from the crisis in the financial and labor beings. The Japanese scientist, Masaru Emoto has markets, organized and international crime, done marvelous research on the droplets of water environmental pollution, the violence of the drug
to explore that the molecular structure of water trade and other international conflicts. If there
changes dynamically with the exposure of positive are to be global solutions to them, they therefore and negative vibrations. As long as we do not also call for a globalization of ethics. In other
have the inner connectivity with the substances of words, there is a need for a common basic human
the nature, it is difficult to stop man's inhumane ethic. There can be no new world order without a
actions. One has to think that as one wishes not world ethic, a global ethic.
to suffer, so do all others. This understanding
supports the abstinence from exploitation of What is the role of Jain principles in evolving resources." global ethics and environmental ethics? What kind of ethics and what kind of actions are needed to Mahavir said, one who denies the existence of overcome environmental problems such as global other beings denies his own existence. All souls warming, the growing gaps in the ozone layer, the are equal. No matter what size, shape, structure destruction of rainforests, the growth of deserts and color of their bodies, every soul has to be and the pollution of oceans? How does Jainism treated equally without any discrimination. deal with the issues of resource consumption,
Ahimsa is the eternal and core principle of sustainable development, preservation of Jainism. No living beings should be injured, biodiversity, poverty, and global justice? Are we commanded, enslaved, tortured, or killed. misguided by the so called definition of Everybody has the right to live and they desire to development? Is there any way to restore natural resources and make our Mother Earth a beautiful sustainable planet?
Dasvaikalik sutra, 6/8 We have not yet succeeded in finding a way of life ? Samvao sutra, 17/2 that could satisfy the primary needs of all and Bhagvati sutra, 5/255 simultaneously mitigate cruelty, a by-product of Masaru Emoto, The message from water excessive acquisition of wealth. Availability of Acharang , 1/148, Dasvaikalik, 10/5, Suyagado, resources is limited. Consumers' demands are 1/10/3 unlimited and their desires are vaster still. We Acharang, 1/66 have no arithmetic that can induce balance. Bhagvati, 7/8, Uttaradhyana , 19/25, 32/107 Keeping the truth in view, Mahavir, the 24th Dasvaikalik, 1/1, 6/8, Prasnavyakaran, 6/3
9 Acharang, 4/23