Pankaj Jain's Dharma and Ecology of Hindu Communities: Sustenance and PDF

By Pankaj Jain

ISBN-10: 1409405915

ISBN-13: 9781409405917

In Indic non secular traditions, a couple of rituals and myths exist within which the surroundings is respected. regardless of this nature worship in India, its ordinary assets are less than heavy strain with its transforming into economic climate and exploding inhabitants. This has led a number of students to elevate questions about the position spiritual groups can play in environmentalism. Does nature worship encourage Hindus to behave in an environmentally wide awake manner? This e-book explores the above questions with 3 groups, the Swadhyaya circulate, the Bishnoi, and the Bhil groups. providing 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 publication applies a non-Western hermeneutical version to interpret the non secular traditions of Indic groups. With a foreword via Roger S Gottlieb.

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

Example text

According to him, fasting (upavāsa) is not just meant to change one’s dietary habits but literally means to approach God. ” Hence, upavāsa means to stay close to God. Similarly, Ekādaśī means Hindus performing fasts on the eleventh day of every month according to the lunar Hindu calendar. Athavale reinterpreted the importance of the number 11 (Athavale 2000b): Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamah. ” Dharma and Ecology of Hindu Communities 22 Eleven is the sum of our five sense organs, five motor-organs, and the mind with which we function.

17 percent in 2007 (Wall Street Journal, January 2, 2007). The Swadhyaya Movement 29 active attempts of Athavale and his early followers to try to connect with the villagers on a regular basis. People were not really looking for an alternative paradigm from their established traditions and thus it was a “top-down” approach rather than a “bottom-up” one. Helen Hardacre identifies some common themes in Japanese religions (1988). Most of the Japanese New Religions have been said to represent reactions to social problems and they include common elements of ancestor worship, shamanism, and faith healing.

Much research has been published about NRMs in the United States, Europe, and Japan. However, recent Indian NRMs are still in need of serious scholarly attention. Many NRMs, such as Sarvodaya, BAPS, Art of Living, and Arsha Vidya have continued to escape scholarly attention. Before I present the ecological projects of Swadhyaya, it is important to describe in detail its ideological foundations. Swadhyaya presents many features that do not fit A Swadhyayi pointed out to me that Athavale took more than three decades to launch a socio-ecological activity, which shows that his focus was always to reform human society, not environmentalism.

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