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

By Pankaj Jain

In Indic spiritual traditions, a couple of rituals and myths exist during which the surroundings is respected. regardless of this nature worship in India, its usual assets are below heavy strain with its starting to be economic climate and exploding inhabitants. This has led a number of students to elevate questions about the function spiritual groups can play in environmentalism. Does nature worship encourage Hindus to behave in an environmentally unsleeping method? This e-book explores the above questions with 3 groups, the Swadhyaya circulate, the Bishnoi, and the Bhil groups. featuring the texts of Bishnois, their environmental background, and their modern activism; investigating the Swadhyaya circulation from an ecological point of view; and exploring the Bhil groups and their Sacred Groves, this e-book applies a non-Western hermeneutical version to interpret the spiritual traditions of Indic groups. With a foreword by means of Roger S Gottlieb.

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

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9). In another of his discourses, Athavale mentioned the Ramayana legend of Paraśurāma who turns from being a tree-destroyer to tree-protector when he sees Rama watering the Tulsi plant at Panchavati. This is the second meeting of Ûrdhva-mūlaṃ adhaḥ-śākhaṃ aśvatthaṃ prāhuravyayaṃ. 1). Literally, it is said that there is an imperishable banyan tree that has its roots upward and branches downwards. Its leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas. 22 34 Dharma and Ecology of Hindu Communities both after their first meeting at Rama’s wedding in which he breaks Shiva’s bow.

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. The NRMs recruit more lay people for their various services and do not rely on any special class of priests unlike older religions.

In his discourses, he used to quote from the Bible, the Qurān, the Torah, from the lives of Sikh gurus and the Buddha. Many times in his discourses, he also identified Jesus Christ and Muhammad as the eleventh and twelfth incarnations (Avatāra) of Viṣṇu. His inclusivistic spirit is similar to that of Gandhi but it is absent in religious sects whose inspiration is based on one Indian text or one Indian guru. While the Hindutva movement is based on Hindu nationalism against Muslims, Swadhyaya stays away from nationalistic jingoism.

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