Nature In Hinduism Essay

1233 words - 5 pages

In every civilization there is a main a religion and an influence of that religion. In India the main religion is Hinduism and Hinduism is influenced by the nature around the country. Christopher G. Framarin proposed his theory on how nature influences India in his journal, “The value of nature in India (Hindu) traditions. Framarin explains his ideas on how to achieve moksa and what animals have effect on the moksa cycle. He also places other philosophers’ ideas into his journal and thoroughly explains the ideas in detail and how he feels about them. The traditions of Hindusim that are influenced by nature has an effect on everything they believe in.
Ahimsa is doing good deeds or non-harm ...view middle of the document...

” Meaning the thought is that by eating mean, a single demerit is taken away in result of an animal being eaten because it is causing pain. Framarin also backs up his theory by looking at another Hindu text from the Mahabharata. It states that, “the person who desires to increase his own meat by means of another…he is ruined.” Meat eating might be discouraged because the eating of meat does not maximize the usage of animals for humans. It can also be discouraged because one should be unselfish, and to eat meat is to take oneself what might be used by others. By being selfish it produces himsa which turns into a demerit and a demerit, in turn, postpones moska. However, what is if eating animals is good. Ahimsa actions are instrumentally valuable because they preserve nature. Nature is useful to the human beings in the form of timber, food, warm and so on. If nature is useful to humans and humans eat some of nature it produces a merit. Merit, in turn, produces moksa.
There are other scholars that have some opinion about this topic. Basant K. Lal states that Hindu traditions do not discourage harm to animals because animals are intrinsically valuable. They discourage harm to animals because the avoidance of harm to animals is means to the intrinsically valuable end of moksa. What Lal means by intrinsically valuable of an anaimal refers to the value it possesses in its own right, as an end-in-itself. Another scholar Lance E. Nelson defends a similar interpretation of Bhagavadgita with regard to nature more generally. Nelson argues that according to the Bhagavadgita “it is the self that is important not nature. Nature, if it has value at all, is merelu instrumental, as a mean to attaining or realizing the atman. Lal’s and Nelson’s theories are roughly the same in the theory of only maksa has intrinsic value; if nature has value at all, it has instrumental value as a means to moksa. Most of the scholars were concerned with ethics broadly construed, rather than the environmental ethics, but their conclusions about the implications were the same; the natural world is valuable only as a means to moksa. However, Framarin wanted to keep the question open for interpretation.
Framarin branches off to talk more about Nelson’s ideas. Nelson’s argument was separated into two parts. The first argument might be called ‘argument from illusion’. Everything other than the atman is a product of maya, a deluding force, and hence illusory. Anything that is illusory is devoid of intrinsic...

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