By Pankaj Jain
In Indic spiritual traditions, a few rituals and myths exist within which the surroundings is respected. regardless of this nature worship in India, its normal assets are less than heavy strain with its growing to be economic climate and exploding inhabitants. This has led a number of students to elevate questions about the position non secular groups can play in environmentalism. Does nature worship motivate Hindus to behave in an environmentally wide awake approach? This e-book explores the above questions with 3 groups, the Swadhyaya flow, the Bishnoi, and the Bhil groups. featuring the texts of Bishnois, their environmental heritage, and their modern activism; investigating the Swadhyaya move from an ecological standpoint; and exploring the Bhil groups and their Sacred Groves, this booklet 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)
Again, it is obvious that for Swadhyayis, their practice of bhakti based on the interpretations offered by Dādājī is a major motivation to participate in these prayogs. However, what they may be unaware of is a powerful force that they have been able to generate that can be a role model for several other traditional communities. 24 On the other hand, the sincere devotion of Swadhyayis toward the newly planted and deified plants ensures a 100 percent survival rate in all their tree-temples.
Athavale also called his followers “part-time priests,” thus rejecting the dichotomy of official 14 Halbfass notes the neo-Hindu trend for the universalistic inclusion of “others” (mlecchas) into the semantic scope of dharma as an influence of Western liberal humanist ideas (1988). However, it can be added that the Buddha was also absorbed into the Hindu pantheon as the ninth avatāra of Viṣṇu (Joshi 1967). Similarly, several other such gods, goddesses, myths, and legends have been included within the dharmic scope much before Western liberal humanism of the Enlightenment period.
According to Athavale, Indians in the last 1,000 years, mainly in the medieval period, lost their original traditions and hence suffered the spiritual and socio-economic downfall. ” While this zeal for going “back to the Golden Age” matches with several other New Religious Movements in Christianity, Islam, and other religions, Athavale’s emphasis on devotion and on the Vedic tradition finds itself noticed albeit in a completely different context by Frederick Smith (2006: 596). ” Like other devotional sects founded or inspired by bhakti saints, Athavale had also emphasized the role of bhakti and devotion in all his discourses and experiments.
Dharma and Ecology of Hindu Communities: Sustenance and Sustainability (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies) by Pankaj Jain