philosophies and world views the oldest in India agree that the plants sentient beings, our share in the same kind of fate. Indeed, in many cases the boundary of living is more ample than they feel commonly today. There are also included fruits, seeds (in Vinayapiṭaka, a collection of ancient texts of Buddhism) and elements (water and fire in the Vedic world and Jainism, stones in the Bhagavad Gita). This can bring a smile to a listener today, but probably would not smile a physical, which would be agreed that the water inhabited by countless invisible particles and can not be classified as "animals". In the texts are therefore raised the possibility of reincarnation as a tree or stone.
On the philosophical level, these ideas are only a continuation of Jainism is a structure. The foundation of Jain ethics is in fact non-violence (ahimsa) since it is through violence (in thought, word or deed) which is produced the greatest amount of karma (and adherence to the soul of karma prevents the release). Nonviolence also includes other not to commit violent acts and do not endorse in any way and is directed equally to humans, animals, plants, life forms to the more subtle and invisible in the water or fire. The plants in particular are those living and sentient, but only with the sense of touch.
A similar conception seems to be assumed by the prohibition, found in an ancient canonical text of Buddhism, destroying plants and seeds. The stories that accompany this prohibition also show how to feel the plants beings were living in the society of common sense (and, therefore, a monaco should avoid destroying plants also out of respect for this common sense).
The refinement of philosophical ideas, however, by a progressive detachment from the old review, because the life and sentience are increasingly identified with the higher faculties, considered the exclusive property of men,
divine beings and animals. There remains the idea that plants need to be respected, but not for themselves, but as inhabited by insects or other living beings.
Outside the Buddhist, I cite an example from a medieval text mīmāṃsaka the Tantrarahasya of Ramanujacharya. As expected, the discussion on the plants is part of a discussion of objects knowable (prameya), and in particular to substances (dravya). The author, who shares the Vaisesika atomism, in the Middle Ages the common heritage of almost all schools are asked to which atoms are composed of the bodies. After finishing (see the quotation in the preceding paragraph) that they are composed of atoms of the earth, adds: uel
Q born from a sprout / from 'water, ie the trees and [the other plants], has no body, since it did not use (bhoga). In fact, be supporting the [use] is the purpose of the [body]. It claims
born a tree in the cemetery, accompanied by crows and vultures (Agama unknown).
Man becomes a plant because of flaws in karma originated from the body (Manusmṛti 12.9).
not independent [epistemic value] since they depend on the prescription (which precedes or follows in the text), as in the case of "the animal sacrifice is the sacrificer," "the sacrificial stake is the sun." Since contradict the means of valid knowledge. (udbhijjaṃ you vṛkṣādikaṃ na śarīram. Bhogānupalambhāt. Tadāyatanaṃ hi tatprayojakam.
yad api - śmaśāne Jayate vṛkṣaḥ kaṅkagṛdhropasevitaḥ tree is said that "it is born," Jayate) and their participation in the cycle of rebirth. Are therefore also outside the same opposition between the Buddhist majority opinion in favor of the sentience of plants and a review (more philosophically sophisticated?) That denies sentience (see on the lighting (4)). The sentience of plants and their participation in the cycle of rebirth is therefore expected and accepted by schools who consider Vishnu Bhāgavatapurāṇa (a text that testifies to the common opinion aforesaid) a revealed text, which is the school of Madhva, Ramanuja and to that of Chaitanya.
È interessante infine notare come non sembra essere presa in considerazione la possibilità intermedia (spesso comunemente accettata in Occidente) che esistano esseri viventi,ma non senzienti (quali, appunto,i vegetali).
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