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1. Ahimsa (non-violence)
The Jain ecological philosophy is virtually synonymous with the principle of
ahimsa (non-violence) which runs through the Jain tradition like a golden
thread.“Ahimsa parmo dharmah” (Non-violence is the supreme religion).
Mahavira, the 24th and last Tirthankara (Path-finder) of this era, who lived
2500 years ago in north India, consolidated the basic Jain teachings of peace,
harmony and renunciation, taught two centuries earlier by the Tirthankara
Parshva, and for thousands of years previously by the 22 other Tirthankaras of
this era, beginning with Adinatha Rishabha. Mahavira threw new light on the
perennial quest of the soul with the truth and discipline of ahimsa. He
said:" There is nothing so small and subtle as the atom nor any element so vast as
space. Similarly, there is no quality of soul more subtle than non-violence and
no virtue of spirit greater than reverence for life.”
Ahimsa is a principle that Jains teach and practice not only towards human
beings but towards all nature. It is an unequivocal teaching that is at once
ancient and contemporary. The scriptures tell us: “All the Arhats (Venerable Ones) of the past, present and future discourse,
counsel, proclaim, propound and prescribe thus in unison: Do not injure, abuse, oppress, enslave, insult, torment, torture or kill any
creature or living being.” In this strife-torn world of hatred and hostilities,
aggression and aggrandizement, and of unscrupulous and unbridled exploitation and
consumerism, the Jain perspective finds the evil of violence writ large.
The teaching of ahimsa refers not only to wars and visible physical acts of
violence but to violence in the hearts and minds of human beings, their lack of
concern and compassion for their fellow humans and for the natural world.
Ancient Jain texts explain that violence (Ahimsa) is not defined by actual harm,
for this may be unintentional. It is the intention to harm, the absence of
compassion, that makes action violent. Without violent thought there could be
no violent actions. When violence enters our thoughts, we remember Tirthankara
Mahavira’s words:
“You are that which you intend to hit, injure, insult, torment, persecute,
torture, enslave or kill.”
2. Parasparopagraho jivanam (interdependence)
Mahavira proclaimed a profound truth for all times to come when he said:
“One who neglects or disregards the existence of earth, air, fire, water and
vegetation disregards his own existence which is entwined with them”
Jain cosmology recognizes the fundamental natural phenomenon of symbiosis or
mutual dependence, which forms the basis of the modern day science of ecology.
It is relevant to recall that the term `ecology’ was coined in the latter half
of the nineteenth century from the Greek word oikos, meaning `home’, a place to
which one returns. Ecology is the branch of biology which deals with the
relations of organisms to their surroundings and to other organisms.
The ancient Jain scriptural aphorism Parasparopagraho jivanan (All life is bound
together by mutual support and interdependence) is refreshingly contemporary in
its premise and perspective. It defines the scope of modern ecology while
extending it further to a more spacious ‘home’. It means that all aspects of
nature belong together and are bound in a physical as well as a metaphysical
relationship. Life is viewed as a gift of togetherness, accommodation and
assistance in a universe teeming with interdependent constituents.
3. Anekantavada (the doctrine of manifold aspects)
The concept of universal interdependence underpins the Jain theory of knowledge,
known as anekantava or the doctrine of manifold aspects. Anekantavada describes
the world as a multifaceted, ever-changing reality with an infinity of viewpoints
depending on the time, place, nature and state of the one who is the viewer and
that which is viewed.
This leads to the doctrine of syadvada or relativity, which states that truth is
relative to different viewpoints (nayas). What is true from one point of view
is open to question from another. Absolute truth cannot be grasped from any
particular viewpoint alone because absolute truth is the sum total of all the
different viewpoints that make up the universe. Because it is rooted in the doctrines of anekantavada and syadvada, Jainism does
not look upon the universe from an anthropocentric, ethnocentric or egocentric
viewpoint. It takes into account the viewpoints of other species, other
communities and nations and other human beings.
4. Samyaktva (equanimity)
The discipline of non-violence, the recognition of universal interdependence and
the logic of the doctrine of manifold aspects, leads inexorably to the avoidance
of dogmatic, intolerant, inflexible, aggressive, harmful and unilateral
attitudes towards the world around. It inspires the personal quest of every
Jain for samyaktva (equanimity) towards both jiva (animate beings) and ajiva
(inanimate substances and objects). It encourages an attitude of give and take
and of live and let live. It offers a pragmatic peace plan based, not on the
domination of nature, nations or other people, but on an equanimity of mind
devoted to the preservation of the balance of the universe.
5. Jiva-daya (compassion, empathy and charity)
Although the term `ahimsa’ is stated in the negative (a = non, himsa = violence), it
is rooted in a host of positive aims and actions which have great relevance to
contemporary environmental concerns. Ahimsa is an aspect of daya (compassion, empathy and charity), described by a
great Jain teacher as “the beneficent mother of all beings” and “the elixir for
those who wander in suffering through the ocean of successive rebirths.”
Jiva-daya means caring for and sharing with all living beings, tending,
protecting and serving them. It etrails universal friendliness (maitri),
universal forgiveness (kshama) and universal fearlessness (abhaya).Jains, whether monks, nuns or householders, therefore, affirm prayerfully and
sincerely, that their heart is filled with forgiveness for all living beings and
that they have sought and received the forgiveness of all beings, that they
crave the friendship of all beings, that all beings give them their friendship
and that there is not the slightest feeling of alienation or enmity in their
heart for anyone or anything. They also pray that forgiveness and friendliness
may reign throughout the world and that all living beings may cherish each
other.
JAIN COSMOLOGY
Jains do not acknowledge an intelligent first cause as the creator of the
universe. The Jain theory is that the universe has no beginning or end. It is
traced to jiva and ajiva, the two everlasting, uncreated, independent and
coexisting categories. Consciousness is jiva. That which has no consciousness
is ajiva. There are five substances of ajiva:
Dharma
: the medium of motion
Adharma : the medium of rest
Akasha : space
Pudgala : matter
Kala : time
Pudgala (matter) has form and consists of individual atoms (paramanu) and
conglomerates of atoms (skandha) which can be seen, heard, smelt, tasted and/or
touched. According to Jains, energy, or the phenomena of sound, darkness,
shade, heat, light and the like, is produced by conglomerates of atoms.
The jiva (soul) has no form but, during its worldly career, it is vested with a
body and becomes subject to an inflow of karmic `dust’ (asravas). These are the
subtle material particles that are drawn to a soul because of its worldly
activities. The asrawas bind the soul to the physical world until they have
brought about the karmic result when they fall away `like ripe fruit’ by which
time other actions have drawn more asravas to the soul.With the exception of the Arihantas (the Ever-Perfect) and the Siddhas (the
Liberated), who have dispelled the passions which provide the `glue’ for the
asravas, all souls are in karmic bondage to the universe. They go through a
continuous cycle of death and rebirth in a personal evolution that can lead at
last to moksha (eternal release). In this cycle there are countless souls at
different stages of their personal evolution; earth-bodies, water-bodies,
fire-bodies, air-bodies, vegetable-bodies, and mobile bodies ranging from
bacteria, insects, worms, birds and larger animals to human beings, infernal
beings and celestial beings.
The Jain evolutionary theory is based on a grading of the physical bodies
containing souls according to the degree of sensory perception. All souls are
equal but are bound by varying amounts of asravas (karmic particles) which is
reflected in the type of body they inhabit. The lowest form of physical body
has only the sense of touch. Trees and vegetation have the sense of touch and
are therefore able to experience pleasure and pain, and have souls. Mahavira
taught that only the one who understood the grave demerit and detriment caused
by destruction of plants and trees understood the meaning and merit of reverence
for nature. Even metals and stones might have life in them and should not be
dealt with recklessly.
Above the single-sense jivas are micro-organisms and small animals with two,
three or four senses. Higher in the order are the jivas with five senses. The
highest grade of animals and human beings also possess rationality and intuition
(manas). As a highly evolved form of life, human beings have a great moral
responsibility in their mutual dealings and in their relationship with the rest
of the universe. It is this conception of life and its eternal coherence, in which human beings
have an inescapable ethical responsibility, that made the Jain tradition a
cradle for the creed of environmental protection and harmony.
THE JAIN CODE OF CONDUCT
1. The five vratas (vows): The five vratas (vows) in the Jain code of conduct are:
Non-violence in thought, word and deed,
To seek and speak the truth,
To behave honestly and never to take anything by force or theft,
To practise restraint and chastity in thought, word and deed,
To practice non-acquisitiveness.
The vow of ahimsa is the first and pivotal vow. The other vows may be viewed as
aspects of ahimsa which together form an integrated code of conduct in the
individual’s quest for equanimity and the three jewels (ratna-traya) of right
faith, right knowledge and right conduct. The vows are undertaken at an austere and exacting level by the monks and nuns
and are then called maha-vratas (great vows). They are undertaken at a more
moderate and flexible level by householders and called the anu-vratas (`atomic’
or basic vows).
Underlying the Jain code of conduct is the emphatic assertion of individual
responsibility towards one and all. Indeed, the entire universe is the forum of
one’s own conscience. The code is profoundly ecological in its secular thrust
and its practical consequences.
2. Kindness to animals
The transgressions against the vow of non‑violence include all forms of cruelty
to animals and human beings. Many centuries ago, Jains condemned as evil the
common practice of animal sacrifice to the gods. It is generally forbidden to
keep animals in captivity, to whip, mutilate or overload them or to deprive them
of adequate food and drink. The injunction is modified in respect of domestic
animals to the extent that they may be roped or even whipped occasionally but
always mercifully with due consideration and without anger.
3. Vegetarianism
Except for allowing themselves a judicious use of one-sensed life in the form of vegetables, Jains would not consciously take
any life for food or sport. As a community they are strict vegetarians, consuming neither meat, fish nor eggs. They
confine themselves to vegetable and milk products
4. Self-restraint and the avoidance of waste
By taking the basic vows, the Jain laity endeavor to live a life of moderation
and restraint and to practice a measure of abstinence and austerity. They must
not procreate indiscriminately lest they overburden the universe and its
resources. Regular periods of fasting for self-purification are encouraged.In their use of the earth’s resources Jains take their cue from “the bee [that]
sucks honey in the blossoms of a tree without hurting the blossom and
strengthens itself’. Wants should be reduced, desires curbed and consumption
levels kept within reasonable limits. Using any resource beyond one’s needs and
misuse of any part of nature is considered a form of theft. Indeed, the Jain
faith goes one radical step further and declares unequivocally that waste and
creating pollution are acts of violence.
5. Charity
Accumulation of possessions and enjoyment for personal ends should be minimized. Giving
charitable donations and one’s time for community projects generously is
a part of a Jain householder’s obligations. That explains why the Jain temples
and pilgrimage centers are well-endowed and well-managed. It is this sense of
social obligation born out of religious teachings that has led the Jains to
found and maintain innumerable schools, colleges, hospitals, clinics, lodging
houses, hostels, orphanages, relief and rehabilitation camps for the
handicapped, old, sick and disadvantaged as well as hospitals for ailing birds
and animals. Wealthy individuals are advised to recognize that beyond a certain
point their wealth is superfluous to their needs and that they should manage the
surplus as trustees for social benefit.
The five fundamental teachings of Jainism and the five-fold Jain code of conduct
outlined in this Declaration are deeply rooted in its living ethos in unbroken
continuity across the centuries. They offer the world today a time-tested
anchor of moral imperatives and a viable route plan for humanity’s common
pilgrimage for holistic environmental protection, peace and harmony in the
universe.
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