Jain Non‑Violence and Conservation of Nature

The paper “Jain Non‑Violence and Conservation of Nature” examines ecological degradation through the prism of Jain ethics and sets out to show how ancient principles of ahiṃsā and aparigraha can inform contemporary environmental policy. It opens with a survey of global problems – rapid population growth, wasteful consumption, pollution of air and water, deforestation, global warming and ozone depletion – and notes that both industrialised nations and fast‑developing countries are contributing to an unsustainable ecological footprint. The author argues that a true ecological ethic must be grounded in a spiritual recognition of the interdependence of life, expressed in the Jain aphorism “parasparopagraho jīvānām” (living beings support one another). Canonical texts such as the Ācārāṅga‑sūtra and Tattvārtha‑sūtra treat even one‑sensed organisms like plants and microbes as worthy of protection; they prohibit lighting fires without filters, drinking unfiltered water, cutting vegetation unnecessarily or polluting water bodies. The paper explains the five great vows of monks and nuns—ahiṃsā, satya, asteya, aparigraha and brahmacarya—and shows how these are adapted for laypeople through the twelve smaller vows (anuvratas). Householders pledge to limit the number of objects they use (bhoga‑upabhoga‑parimāṇa), restrict travel to reduce harm, practise vegetarianism, avoid honey, silk and leather, and set aside a part of their income for charity and conservation. The author contrasts these disciplines with the modern ethos of consumption, convenience and exploitation, noting that market capitalism treats nature as a resource rather than a community of living beings. He cites scriptural injunctions against polluting the elements, emphasises that mental violence (anger, pride, deceit and greed) leads to environmental harm, and calls for compassion in thought, speech and action. The paper also discusses the sociological role of Jain organisations in tree‑planting, care of animals and education and urges governments to incorporate religious wisdom into environmental law. Throughout, the author insists that science and technology alone cannot solve the crisis unless accompanied by a change in values. By integrating Jain ecological principles with modern activism, individuals and societies can embrace a holistic ethic that balances development with reverence for life.

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