Lord Mahavira -The Greatest Ecologist
Anil Jain
Abstract
Lord Mahavira is the 24th and the last of Jaina tradition. Through his teactings he prescribed a way of life for his followers calledJainas. The centre point of his teaching is i.e. non Killing or harming any living species of the world in any
way. He says that each species in the biotic world depends on another for its survival.
Ar. analysis of the Mahavlra’steaching through modern ecological view point has been made in the present paper which concludes that the code of conduct prescribed by Lord Mahavlra and principles of ecology are synonymous.
Key words : Lord Mahavlra, Ecology, Ahimsd, Aprigraha Bioregionalism, Biodiversity.
Lord Mahavira was the 24th Tirthankara of Jainism. His entire life was an example of how to live in perfect harmony with the environment.
The Teachings of Lord Mahavlra provide very effective solutions to the numerous environmental problems facing the mankind today. They continue to be as relevant today as they were 2600 years ago.
The Modem scientific concepts like bio-regionalism and deep ecology have been shown as the very significant parts of Mahavlra’s teachings in the context of its theory of reality (Earth and water as living things) and ethics (Ahimsa -careful & friendly with nature).
The Teachings of Lord Mahavira silently and indirectly guide the whole humanity to lead a balanced & sustainable life by taking care of Ecology and Environment in particular.
It is an astonishing fact that more than 2600 years ago, when scientific devices to detect micro organisms were not available. Lord Mahavlra proclaimed that there are small living creatures in air and water and instructed his followers to avoid their killing to the extent possible.
Mahavlra’s teachings place on record the great humility needed to understand nature’s usefulness and the significance of animals, plants, worms and all classes of microscopic creatures in maintaining ecological balance.
Lord Mahavira described six classes of living beings in detail, their role and importance in the ecologically sustainable development of the whole world: Immobil one-sensed beings i.e. Earth-bodied, Water-bodied, Air-bodied, Firebodied , Plant-bodied and mobile, two-, three-, four- or five- sensed beings.
The follower of Lord Mahavira recites a prayer daily that contains a word seeking forgiveness for any harm or pain caused by him not only to fellow human beings but to any form of life.
Lord Mahavira advocates co-existence for all living beings. All livings beings should be treated as equals, and the exploitation of even non-living beings should be avoided.
Moral and spiritual order of Lord Mahavira’s philosophy subdues human greed, which is the greatest pollutant that leads to reckless exploitation of natural resources at faster speed.
According to the Tattvartha Sutra, a Jaina text or Jaina Gita , there are 8,400,000 species of living things & each of the living things is a part of the universe. It completes the cycle of birth, life, death, and rebirth, and is therefore treated as very precious .
Lord Mahavira recognizes the intrinsic interdependence of all substances (.Dravyas) in the universe. Such recognition in itself guarantees the protection of the environment.
Lord Mahavira insists not only on the non-killing of sentient beings but also prescribes restraints on using matter. In Agams, this is called Ajlvikaya-Samjame. Limitless exploitation of natural resources is regarded as a great source of ecological imbalance.
Lord Mahavira preached a universal truth, “One who neglects or disregards the existence of earth, air, fire, water and vegetation, disregards his own existence which is entwined with them”.
Lord Mahavira advocated that a lay man must observe five small vows or Anu-vratas and Monks and nuns must practice five great vows or Maha-vrata with utmost dedication. These are following :
Ahimsa Anuvrata, Satya Anuvrata, Acaurya Anuvrata, Brhmacarya Anuvrata, Aparigraha Anuvrat
The Fundamental Teachings of Lord Mahavira :
Ahimsa (Non-Violence)
“Ahimsa-paramo-dharmah,” non-harm to any living being. This moral code of no-harm is a powerful ecology in itself.
Several classical examples have been cited in The Mahavira’s life about his observance of Ahimsa in practice.
Aparigraha
Aparigraha means no accumulation and non- possessiveness i.e. do not acquire what is not necessary. We could even call it “down-sizing” a process of consuming less for the benefit of your own & these of others. Aparigraha means sharing.
Limiting resources and possessions is one of the major vows that the follower of Mahavira observes.
The merit of non-possessiveness (Aparigraha) “is against consumerism and is very important in the context of growing consumerism”.Parasparopagraho Jivanam (Interdependence) +Interdependence means that all in nature is bound together. Each species in the biotic world depends on another for its survival.
Jiva Daya (Compassion)
The follower of Lord Mahavira practices the concept of Jiva-daya by showing kindness & merry to all living creatures at every step in daily life.
Jiva daya stands for universal friendliness \ maitri), universal forgiveness (ksama) and universal fearlessness (abhaya). It aims at the welfare of all living beings. No harm to any living being is implied By observance of each of the vows, a Mahavira laity (Sravaka) discharges his moral, Environmental & social obligations.
The follower of Lord Mahavira condemns a form of animal sacrifice as a part of religious ritual keeping animals in captivity. starving beauty, overloading them is also taken as highly condemnable act. Special refuges for animals and birds, called pinjarapoles are built Anekantavada (the principle of pluralism of viewpoints / Open Mindedness) is a basic principle dealing with the multiple nature of reality.
Anekantavada leads to the doctrine of syadvada or relativity, which states that truth, is relative to different viewpoints (naj‘Anekantavada’ and ‘Syadvlro emphasize the concept of universal interdependence and specifically recommend that one should logically and impartially take into account and omm odate the viewpoints of other species, other communities and nations, arm other human beings. Lord Mahavira believes that each species on this earth has the s: me right to live.
The Prohibition of Violent Professions
Non-violence was the bam: thrust of Mahavlra’s teachings, and therefore, he restricted 15 professions tec hr. known as 15 Karmadana (avoidable vocations). He stressed that his er should avoid these aticaras (violations)in industries / occupations.
These 15 professions or Karrradina e. Angal karma, Vana karma, Sakata karma initiate tremendous.
Modern scientific researcher? e re vealed that most of the fifteen restricted professions involve environmental pollution that generates several diseases amongst human beings.The concept of Vegetarianism by Lord Mahavlra is a compassionate attitude towards animal kingdom & Environmental protection.
The follower of Mahavlra forbids intentional injury to any form of life above the class of one-sensed beings. This very practice of vegetarianism not only helps us to avoid unnecessary violence but also helps in preserving the ecosystems.
It has been proved that production and consumption of meat and other animal products on a global scale is causing global warming and serious environmental threats.
United Nations – Food and Agriculture Organization (2006 Report) states that animal-based agriculture causes approximately 18% of greenhouse gas emissions. This amount is greater than that caused by all forms of transportation on the planet combined.
Researchers at the University of Chicago found that the average American diet, including all food processing steps, produces an extra 1.5 tons of C02-equivalent annually, compared to a meat-free diet.
It takes 3 to 15 times as much water to produce animal protein as it does for the plant protein. Vegetarianism contributes to water conservation as well.
World Watch Institute observes
“The human appetite for animal flesh is a driving force behind virtually every major category of environmental damage now threatening the human future – deforestation, erosion, fresh water scarcity, air and water pollution, climate change, biodiversity loss, social injustice, the destabilization of communities, and the spread of diseases.”
The concept of vegetarianism by Lord Mahavlra will solve all hunger and malnutrition problems in the Third World. The reason as put forth by Francois Peroux, Director of the Institute of Mathematics and Economics in Paris, that if meat and alcohol consumption in the West were reduced by 50 percent, the grain that would become available would be enough to solve all hunger and malnutrition problems in the Third World.
Vegetarianism is a deep reverence for all life.
The Concept of Bioregionalism by Lord Mahavlra
The Mahavlra’s practices demonstrate the Bioregionalism view.
The follower of Mahavrata (The Monk & Nuns) stop their movements during the four months of the rainy season (Caturmasa). This can be reinterpreted as a call for them to develop more connections with explicit bio-regions.
Two out of the twelve vows recommended for laity – a Mahavlra follower i.e. Dig Vrata vow (Limited area of activity) and Desavakasika Vrata vow(Activity vow of limiting space) – which forbid them from going beyond certain geographical limits could be re-interpreted in a bioregional direction.
Samdyika, the technique of meditation. This technique could be interpreted as a calling for greater attention to bio-region.
The five samities or rules of conduct that strengthen the mendicant great vows could be effectively applied to environmental awareness too.
1. Irya Samiti (Carefulness in movements to avoid any Hiriisa):
2.Bhdsa Samiti (Carefulness in speech) :
3.Esana Samiti (Carefulness in accepting things):
4. Adana-Bhand-Matt-Niksepana Samiti (Care in picking up and putting down Things):
5.Utsarg a-Samiti (Carefulness in getting rid of bodily waste):
Mahavlra devotees are discouraged from throwing any waste into river and lakes and are advised to safeguard the lives of all creatures found in their natural habitats.
The Concept of Deep Ecology by Lord Mahavlra
The concept of the diversity of life forms of Lord Mahavlra resembles the deep ecology concept.
All kinds of lives, one sensed or five sensed have always been considered very valuable in Mahavira’s philosophy. – Na hanyet Na ghatayet- “should not kill & should not cause to kill”. This is the fundamental axiom of their way of life.
All life forms one trwril to five sensed exist for mutual gain, that is, even the least life forms has e _ aluable role for the entire planet and therefore must be revered and protec.
The principle of “ Parasparopagrahoi.e. Mutual support and interdepended ; of all ng beings also symbolizes a similar to the theory of Deep ecolog;Symbiosis the core principle for environment preservation.
Lord Mahavlra also subscribes to mutualism or symbiosis and opposes exploitation and violence m am form Lord Maha’ s eihics its metaphysical concept, ontology and epistemology ensure ; sustainable er ironment, congenial for the cultural and spiritual developmer.
Contemporary Environmentalism & Lord Mahavlra
The modem er ircnmertu! thinkers in the developed & developing world have come to highuur: :re :e:e :nnectedness of life as the base for building an environmental ethicThe endangered Species Act -1973 of the United States of America provides for the conservation of ecosystems.
Lord Mahavira’s ethics of non- violence, inter-relatedness and interdependence of man and nature may be termed as “spiritual ecology” and “biological ethics”.
Conserve, preserve, reduce, reuse, recycle and are the cardinal recover principles of the Lord Mahavira’s philosophy & the same are used for the eco system protection. Thus, environmental consciousness has been the foundation of Mahavira’s way of life. The code of conduct prescribed by Lord Mahavira & principles of Ecology are synonymous.
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