Indian Philosophy and Environment.pptx MTM

MTM IGNOU SYLLABUS

1. Indian Philosophy and Environment Learning from the past

2. Learning outcomes the concept of environment as analyzed in Indian philosophy, a nature's association in the Indian way of living, a the significance of classical arts in promoting environment friendly attitude, and the ways of developing a dialogue with environment in our day-to-day living.

3. Introduction to Indian philosophy Philosophy arose in India as an enquiry into the mystery of life and existence. Indian Philosophy refers to several traditions of philosophical thought that originated in the Indian subcontinent. Over centuries, India’s intellectual exploration of truth has come to be represented by six systems of philosophy . These are known as Vaishesika , founded by sage Konada Nyaya, founded by sage Gotama Samkhya, founded by sage Kapila Yoga, founded by sage Patanjali Purva Mimansa , founded by Jaimini and Vedanta or Uttara Mimansa , founded by sage Vyasa The six systems of philosophy were developed over many generations with contributions made by individual thinkers. Unorthodox Schools of Indian Philosophy: Charvaka (Brihaspati) Buddhist philosophy (Siddhartha Gautama) Jain philosophy (Mahavira)

4. A Concept of Nature Indian thought has been concerned with various philosophical problems, significant among which are the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and the philosophy of religion. Indian thought explains Environment as a given entity which is transcendental in nature. It perceives that there is life in all kinds of things, it might be biotic or non-biotic material. There is greater emphasis on mutual dependence where living in isolation was not possible. Environment has been perceived as a friendly abode. For example fire is conceived as messenger of God. Earth has been considered as mother goddess. Sky is worshipped as father. Earth worship manifested itself even in stone worship . It has been argued by ancient Indian philosophers that man being an intelligent creature should have the protection of environment as one of the fundamental duties. Vedas, Upanishads, Puranas, and other scriptures give a detailed description of trees, plants and wildlife along with their importance to the community. Trees have considered as an essential part of dwelling in Indian homes The Sanskrit and Pali literatures reassert that: 1. The general attitude of ancient Indians, towards environment was one of love and togetherness. 2. The scholarly people of the then Indian felt the necessity of maintaining the purity of the environment.

5. ENVIRONMENT IN ORAL TRADITIONS Oral traditions form the basic method by which we come to know about the knowledge which has not been codified. Oral tradition embodied in traditional stories is also a repository of environmental history. They also help us to understand those societies, for which we have very limited textual information. Day-to-day human conversation carries the glimpses of ancient past. In oral tradition in India, environment has been perceived as a living being which breathes, feels, protects etc. Environment is a friendly entity. Various attributes of animals were identified and were used as if they are natural characteristics.  It was always kept in mind that human survival was possible only with the conservation of entire flora and fauna. It is also reflected in the religious practices as different animals and plants were worshipped at different times so as to ensure their survival.

6. ENVIRONMENT IN PHILOSOPHICAL TREATISES The sacredness of nature is also reflected in the Indian religious belief in the omnipresence of God.  The idea that God resides in everything finds various expressions in the vast religious literature of India.  In Bhagwat Gita Krishna says: O Arjuna, behold My hundreds and thousands of multifarious divine forms, various in kind, shape and hue....Here, today, behold the whole world with all that is moving and unmoving, and whatever else you wish to see, all unified in My body. Ancient Indians fully acknowledged the inevitability of natural disasters. In the  Sāṃkhyakārikā ,  the opening statement reads: From the torment of the three sufferings there arises in human beings the desire to know how to eradicate them.  Among the three standard form of sufferings that continuously affect human life are natural disasters such as fire, flood, disease, famine and epidemic. In one of the most evocative prayers to Earth found in the  Atharvaveda , an Indian scripture whose origins go back at least to 1000 BC., we are told: O Earth! Let whatever I dig out of you be filled over quickly. O purifier, let me not hit your vitals, nor your heart .

7. Hymn IX of Book 10 of Rig Veda  is dedicated to Water. The hymn recognizes the life giving ability of water, not only physically but also spiritually. The prayer concludes that plentiful supply of pure water be always available. Here is a hymn from Isha Upanishad: "Everything in the universe belongs to the Supreme God. Therefore take only what you need, that is set aside for you. Do not take anything else, for you know to whom it belongs". Isha Upanishad also says: “Resources are given to mankind for their living. Knowledge of using the resources is absolutely necessary.” The holy scripture Bhagavatam (Volume 2, Chapter 1, Verses 32-33) says: "The air is His breath, the trees are the hairs of His body, The oceans His waist, the hills and mountains are His bones, The rivers are the veins of the Cosmic Being (Brahman), His movements are the passing of ages". Even Charvaka , the atheist philosopher of ancient India, who totally rejected Vedas, the Hindu scriptures, considered the principles of Vayu (air) Bhumi (earth), Jala (water), Agni (fire) as important factors in regulating the lives of humans, animals and plants.

8. ENVIRONMENT AND CLASSICAL ARTS The Indian tradition looks at 'Art' as imbibing three composite aspects, each involved in the other and each orienting the other. The order of priority goes like this; the first place is for pratibha or inspired vision, the second is for vyutpatta or studious equipment of the poet, and the last being abhayasa or assiduous practicing of the technique or craft under the guidance of a master of the art concerned. In Indian philosophy it is generally believed that each creative act comes from direct contact Indian Philosophy and with Prakriti (nature) Varmhavan Vrahmsh Vriksh AAaso Yato Dhava Prithivi Nisttatakshu  (Trees, space, and earth are also endowed with the merits of supreme divinity). The Gayatri Mantra  dedicated to the God of dusk and dawn is an instance of our spiritual devotionalism dedicated to generative power of the Nature. 

9. The  Salbhanjika  and  Dohad  icons generally shown with three branches reflects our ancestor’s thought, that nature is a living phenomenon charged with spiritual power and it has cerebrumatic receiver to feel human sense and emotion.  Kalidas’s  Reetusabhharam  and  Meghdootam  are famous because the poet has presented nature as the soul of celestialism .  The erection of temples, monasteries and Jaina Shrines in the midst of natural panorama proves that love for nature is not only a dry hypothesis for us but it is our cult, creed and cradeo . India, the country of Gandhar , Mathura, Sarnath , Gaya of the land of Sanchi.  Bharhut , the cradle of rock-cut architecture, Bhaj , Kondaney , Pitalkhora , Bagh, Badami, Ajanta and Elephanta , the lap of Chidambaram.  Brihdeshwara , Minakshi , Konark and Khajuraho has a golden history of art from Proto-historic Harappa to these days of Super computer.   The artistic establishment of Sanchi is Sunga- Satvahana period, the continuity of Ajanta period and the continuous development of Nalanda Vihar from Ashokan time to Pala age are some of the instances of our preservative sensibility. Wherever literature is concerned there are so many texts like  Vishnudharmottara Purana ,  Agnipurana lakshana , Yashodara’s commentary on Kamsutra  and many others which reflect the nature of damage which makes the icon ritually underserving.  It is evident that nature portrayal is an integral part of our classical dances and this factor tends to have a deeper meaning than just dancing out the item. In a Bharatanatyam repertoire, nature is usually shown in the numbers that contain the abhinaya sequences. Within the  Varnams , nature takes on an important role in the  Sanchari  sections. This is predominant in the  Varnams  that are in the  Shringara  Rasa, where the  Virahotkanthita  nayika observes nature in harmony and remembers her union with her beloved.

10. PHILOSOPHY AND CULTURE: ENVIRONMENTAL ADAPTATION Ancient Indian social thinkers had divided human life into four major stages called Ashram : Brahmacharya, Grihastha, Vanaprastha and Sanyasa . Life is ordered into four successive stages (ashramas) from learning and performing to gradual indifference and final withdrawal. This fourfold ordering of life is called purusartha , that is, the making of a cultural person (purusha). At a higher level of consciousness, the cultural person is transformed into a cosmic person ( Purna ). In the BG, Verses 20, 21, and 22 of Chap. 17 describe the act of charity evaluated according to the three guṇas : A sattvic gift is one that is given at the right place and time, with the thought that it is good to make a gift, to a deserving a recipient, who cannot make a return for it (Verse 20). It is said to be rajasic when offered unwillingly, with the expectation of a gift in return or with an eye to some advantage (Verse 21). A tamasic gift is that which is improperly and insultingly offered, at the wrong place and time, to undeserving recipients (Verse 22)

11. To Sum Up We now know that resources exist within Indian philosophical traditions for the elaboration of an ethic suited to environmental problems. To sum up we can say that man is related to nature, the elements and animals and plant life. The environment in which he lives is not an alien environment. He always considers it his own, where he is like all other breathing, but endowed with special faculty of self-reflection and speech. Indeed man is constantly seen as an embodiment of the elements and forces of nature and in relationship to animal and plant life. This gives the world a different character from what is implied in the modern idea of progressive evolution.