Download Dharma and Ecology of Hindu Communities: Sustenance and by Pankaj Jain PDF

By Pankaj Jain

In Indic non secular traditions, a couple of rituals and myths exist during which the surroundings is respected. regardless of this nature worship in India, its typical assets are less than heavy strain with its turning out to be financial system and exploding inhabitants. This has led numerous students to elevate questions on the function non secular groups can play in environmentalism. Does nature worship encourage Hindus to behave in an environmentally awake approach? This publication explores the above questions with 3 groups, the Swadhyaya flow, the Bishnoi, and the Bhil groups. providing the texts of Bishnois, their environmental historical past, and their modern activism; investigating the Swadhyaya circulation from an ecological standpoint; and exploring the Bhil groups and their Sacred Groves, this publication applies a non-Western hermeneutical version to interpret the non secular traditions of Indic groups. With a foreword by means of Roger S Gottlieb.

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Additional resources for Dharma and Ecology of Hindu Communities: Sustenance and Sustainability (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies)

Example text

Thus, Athavale must have faced an uphill task to infuse a sense of  Asmitā is also mentioned in the Yogasūtra. 6, it is mentioned as a negative attribute to be cleansed from the mind. The Swadhyaya Movement 21 self-esteem and faith on Indian cultural traditions in villagers struggling to make ends meet. When the Western societies were already in their “postmodern” phase of facing the environmental problems that arose due to industrialization, Indian villagers were still in their “premodern” phase of agricultural economy.

All the above references from different texts again exemplify the dharmic interrelationship of trees with human society. On July 12, 1979,23 Athavale gave a practical shape to his dharmic ecology, when he inaugurated the first treetemple at the village of Kalavad in the Rajkot district in Gujarat. It was named Yājñavalkya Upavan, an orchard for the Vedic sage Yājñavalkya. There were 6,000 trees planted here. Villagers nurture them throughout the year. They stay at a tree-temple not as gardeners but as devotees.

Swadhyaya’s success outside India can be attributed to this transition as well. Indian immigrants in an adopted new land find community resources in Swadhyaya’s family paradigm. The followers of Swadhyaya literally call each other brothers and sisters. By regularly meeting in Sunday sessions, slowly the new immigrants develop new relations with other members of the immigrant community. In this way, Swadhyaya provides an alternative and extended sense of family in the wake of globalization. Wilson writes that in the Western countries priests and clerics are now paid smaller salaries.

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