Abstract
Following on the same theme of Chap. 4, I address the ecological understandings of nature in the theories of Sāṁkhya philosophy and Advaita philosophy of non-dualism. This chapter also briefly examines other ideas of oneness of nature and human beings in classical schools of philosophy including Buddhism and Jainism. The concept of oneness given by the Sāṁkhya philosophical concepts of prakŗti and puruṣa is described. In this chapter, I have also suggested the moral implications of the co-constituents of prakŗti, called guṇas. I suggest that the psycho-physical nature of guṇas allows for new paradigms of environmental ethics. The idea of substantive oneness of creation based on Advaita Brahman is also discussed. Implications of such conceptualisations conclude this chapter.
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Notes
- 1.
In this case, I use “Western” to refer to the particular history of ideas I have traced in Chap. 2. As in case of the diversity of views in the world, there is no one homogeneous West or East.
- 2.
See also Chap. 11 for a discussion on Larson’s critique of using alternative concepts from eastern philosophies to solve Western conceptual problems.
- 3.
For essays on the land ethics of Aldo Leopold, see Callicott (1989).
- 4.
For Jacobsen (2002), since the philosophy itself insists on liberation, the ethical analysis is better done at the level of guṇas than at the level of prakṛti.
- 5.
The lower realm beings such as the animals have no opportunity “not to obey” their dharma.
- 6.
Larson and Bhattacharya (1987, p. 8) refer to this text as a potpourri of various philosophies including cosmological and psychological Sāṁkhya reasoning and various other philosophies.
- 7.
I can use the analogy of the fishing practices to further clarify my point. To fish and throw back the fish into the river would be sāttvika (for conservation). To fish and take it away for dinner would be rājasika (soon the resources will be depleted). To electrocute the water and kill all the fish and pick up the dead floating fish at one instance would be tāmasika.
- 8.
Translated by the author from Sanskrit quoted in Bhartṛhari, Niti and Vairagya Shatakas (Joglekar 1911, trans., pp. 2–3).
- 9.
For a detailed discussion on moral conflict and moral dilemma within dharma, see Matilal (2002, pp. 92–93).
- 10.
Beings such as gods and other-worldly beings have their own injunctions of dharma and karma.
- 11.
The Jainas have a different theory that is addressed in the forthcoming section.
- 12.
The critique of this position is that it may result in human beings developing a moral high stand about being superior. As this hypothesis also applies to caste and gender issues, the dangers of this compassion turning into a newer form of oppression or high-handedness are possible.
- 13.
- 14.
Summarised quotation from Larson and Bhattacharya (1987, p. 58).
- 15.
For a summary of these two views, see Taylor (1986, pp. 10–14).
- 16.
This will be taken up for discussion in Chap. 6.
- 17.
The svāsthika as a symbol represents the four fates and is revered by the Jainas (Pániker 2010, p. 48).
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Baindur, M. (2015). Nature in Some Philosophical Traditions of India: Basis for a Common Ground. In: Nature in Indian Philosophy and Cultural Traditions. Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, vol 12. Springer, New Delhi. https://doi.org/10.1007/978-81-322-2358-0_5
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