12 "Nature" in our paradigms: flora and fauna
quickly return to the premises already listed at the beginning of this investigation on the nature of Indian philosophical schools:
premise 1: reincarnation and thus continuity between animal and divine-human world (and, for some schools, vegetable) (cf. (1)). Friday, October 24, 2008
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premise 2: ahimsa dharma as common to the different schools. 3
premise: the concept of Anadia, not creation, that nature has no beginning (or if it is a start cycle). 3
The premise is fundamental to understanding the scope of the idea of \u200b\u200breincarnation.
Since the cycle is without beginning, every living being is already in relationship with each other. In Buddhism, this principle is exemplified in the idea that for every animal (including lower animals such as worms or other invertebrates), we must try as it would feel compassion towards our mother, because each animal has actually been our mother, as the Reincarnation is repeated in cycles without beginning. This means that violence toward animals is necessarily perceived as an infringement. This breach can be justified by, for example, swadharma of the warrior (ie the duty to its own condition). A warrior must in fact be able to kill if necessary. To this end, it is also useful to know that hunt. Otherwise, the infringement is justified on the basis of a direct order of the sacred texts are ordered when an animal sacrifice. This at least is the opinion of the orthodox schools, but the long arguments that are about in the texts (especially mīmāṃsaka) show how difficult such an idea had to be defended by a predominantly hostile to animal abuse, even in the sacrifices. In fact, opposition to the sacrificial violence is a critical cornerstone of the Buddha in the world of Vedic.
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