Jain Journal 1993 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 43

OCTOBER, 1993
99
faith in Non-violonce perhaps help them live closer to nature. To such people who are extremely careful in their choice of place for studies, prayer, food and even excretion, deforestation etc. is a heinous crime against vogetative life; soil erosion is a sad event of violence donc to the earth-bodied which finally is consequent upon humanity itself. We need not speak of water and air pollution. The Jaina studies reveal that there are six types of living beings including the air and water-bodied. Any change occuring in the atmosphere through air pollution by sulphurdioxide and Carbonmonoxide is a havoc done to both the air-bodied and the humanity. Water pollution seriously affects the reverine fisheries and it causes immense problems to the very survival of the fisherfolk18.
Reflection of Ahinsa in daily life :-The Jaina laity responds to life and Eco-system in a fitting manner. It is a 'critical response of the Ignatian 'Tantum Quantum': Given the society and the responsibilities of social life, the laity does not basically swerve from Ahimsa but tries to accommodate certain activities within the society environment. Given their condition they cannot but choose 'lesser evil' to Ahimsa. First in their choice of profession : the laity chooses a profession which involves least injury to life. Jaina religion excludes certain profession as harmfull like meat-cutting, selling poison etc19. Even agricultural profession binds one to injury of insects in the soil and joining the military necessarily forces one to involve in fights and deaths. But for the sake of the country's economy and prosperity (a greater good) the community chooses the lesser evil. The accommodative spirit flows from their general vision of life (community, its protection) and truth about 'life' (jiva). The food habits is peculiar to them: There are several passages that deal with the accepted food items and those that are to be avoided". The anuvrata movement
18 The centre for Science and Environment has revealed a spectacular report on
the Environmental hazards in 1984.85. The state of India's Environment 1984-85, the Second Citizen's Report, New Delhi, 1985, pp 1, 27, 49, 99, 121, 155, 193, 265,
299 and 325 19 The Jains engage in professions that imply least violence All that injures life
principles directly or indirectly are to be avoided eg. gambling, hunting etc., 20 The violence that he commits under compulsion of professional circumstances is
called Udyagami himsd. It can be avoided at the higher stage of spiritual progress. It is not possible to abandon unintentional violence (cooking etc, which is called Arambhi hinsa, in the initial stage (Amitagati, Sravaka Acara 6.6.7) For requirement of self-defence, the householder takes a defensive attitude in wars. He takes war as the necessary evil. It is called Virodhi hinsa (Ratnaka.
randaka Srävaka Acara, 53). 21 Abandoning the use of animate articles like roots, fruits, seeds etc without
getting them sterilized by boiling etc (Kartikeyānupreksa, 379). Abstinence from taking of food at night (Caritrasära, 22) Kartikeya 382, Ratnākarandaka Sravaka Acāra, 142
Arimot, possible hinsa. It can heder.compulsion & sambling, huntinat injures life