Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Importance of humans towards nature
Importance of humans towards nature
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Importance of humans towards nature
Hindus take great pride honoring God through various rituals and traditions on a daily basis. The Ganges River, located in India, spreading about 1,600 miles, is a highly important resource for India and sadly has been destroyed. Ironically, the Ganges River, worshipped as a representation of spiritual purity, has become one of India’s largest trash can. The root of this crisis runs from the devotional practices of Hindus to government inaction and apathy to corrupt and lazy business owners. From decaying bodies to overflowing sewage to unnecessary waste and pesticides, the people of India have been affected by the lack of clean drinking water, edible agriculture, and good health. “I would never have imagined the River Ganga could get like this, with stinking water, green and brown colored… It’s pure toxic muck.”. Despite the many attempts and fails of helping or fixing the problem, another idea has risen. Since India is primarily Hindu, using religion, specifically Hinduism, to try and attack this issue. Karma is the law of cause and effect or simply the …show more content…
To better your karma, you need to practice good deeds; start by being more aware of the karmic consequences. Meaning, realizing that your deeds are actually faults for the river's success. “If you tell them ‘the Ganga is polluted,’ they say, ‘we don’t want to hear that.’ But if you take them to the places where open sewers are giving the river the night soil of the whole city, they say, ‘this is disrespect done to our mother, and it must be stopped.’” Then focus on finding new ways to make sacrifices to the Ganges River instead of damaging it. Finally, spread the news and encourage others to also take part in the good karma as well. By doing these good deeds not only will Hindus improve their karma, they will also “[make] a difference”, and the Ganges River will be on its journey to a cleaner and healthier
From the beginning of humankind, people have constantly had to deal with inner battles. Many of these issues cease to exist as time goes on, while new ones arise to take their place. There is one issue, however, that has remained consistent throughout time – morality. For centuries, humans have fought against the outside world and themselves to keep their morals properly aligned. The issue of morality is so dominant that it is still plays a vital role in today’s society. This can be seen in wars, law systems, codes of conduct, and religious texts. An example of a religious text where this can be seen is in pages 185 - 188 of the Bhagavad Gita, where Krishna, also referred to as “The Blessed One”, guides Arjuna through his inner struggles between
The hymn, “Shall We Gather at the River” and “The Scarlet Ibis” have similar themes. One of the themes is, one day everything will end, so instead of wanting and wishing for more, appreciate what you have now. The song and short stories have similar themes and morals of stories.
In Herman Hesse's work Siddhartha, the primary physical symbol of division is the river. One side of the river represents "geist", or a realm concerned with the spiritual world. The second side represents "natur", the natural world where the flesh is engorged with pleasure and earthly satisfaction. Siddhartha begins on the spiritual side of the river. He is in training to become an excellent Brahmin like his father, much is expected of this intelligent and attractive young man. Yet Siddhartha feels a rumbling in his body and mind. His soul is not satisfied with the answers that he has received about problems in life. He feels the need to live his home in order to find these answers. He is willing to sacrifice security for insecurity and danger. His travels renew and strengthen his spirit.
To some this story might seem like a tragedy, but to Christians this is a beautiful story. Although young Harry dies at the end, he is accepted into the kingdom of God, which is far superior to anything on Earth. A non-religious family raises him and the first taste of Christianity he gets makes him want to pursue God. In Flannery O’Conner’s short story, The River, the allure of Gods grace and the repelling of sinful ways are shown heavily through Harry.
Karma is the moral law of cause and effect (Bowker 2006, 60-1). This law is one of the many bases of the Hindu faith, Buddhist faith,
wants to learn from the river, he wants to listen to it; he wants to
Sharma, Arvind (ND) The Hindu Tradition Religious Beliefs and Healthcare Decisions. Retrieved on January 17, 2013 from http://www.academia.edu/1774717/Religious_Beliefs_and_Healthcare_Decisions_The_Hindu_Tradition
K. Gandhi also conveys how governments at times act out of petty impulses which are seen when he appeals to logos, by providing facts, when he writes, “A very stringent enactment was passed in the Transvaal in 1885...Indians might not walk on public footpaths, and might not move out of doors after 9 p.m. without a permit”(Gandhi, 119). A law was made that all Indians had to pay a poll tax of $3 as fee for entry in the Transvaal, also another law was made that didn’t allow Indians to be outside their homes after 9 p.m. without a permit, from a person they worked for. This explicates despotic government acting from petty impulses by being unfair towards the Indians while they live in South Africa. The despotic government was creating laws to be unfair towards Indians, to control them. Thus, proving how despotic governments act out of petty impulses which result in a negative impact towards the
The novel River God by Wilbur Smith is set in Ancient Egypt, during a time when the kingdoms were beginning to collapse and the Upper and Lower Egypt were separated between two rulers. The story is in the view-point of Taita, a highly multi-talented eunuch slave. At the beginning of the story, Taita belongs to Lord Intef and helps manage his estate along with caring for his beautiful daughter, Lostris. She is in love with Tanus, a fine solider and also Taita’s friend. Unfortunately, Lord Intef despises Tanus’s father, Lord Harrab, and Intef was actually the one who the cause of the fall of Harrab’s estate, unknowingly to Lostris and Tanus. Taita’s goal is to bring back Egypt to its former glory, but with so many bandits and invaders it would be a difficult task.
In Hinduism, people are born into their respective caste, determined by parentage. The four main castes are: Brahmins (priests), Kshatriyas (warriors), Vaishyas (common people), or Shudras(servants). Each caste has its own duties to attend to, and each is expected to do so without regard to personal thought or choice. If duties are not attended to in the way befitting one’s caste, it is thought that the individual would suffer from bad karma. If an individual responds to situations in a way befitting of their caste, they are likewise rewarded with good karma. This insinuates an easy way to manipulate people into behaving in ways that they might not otherwise behave.
PROF. HR NAGENDRA,, . "Karma Yoga Questions & Answers." SVYASA University. n. page. Web. 29 Apr. 2014. .
Some people believe that karma means action and reaction, this is not strictly true, karma actually means " `act', `action' or `activity' "(Fowler. 1997. p11). It can be said, however, that for every action there must be a reaction. Karma is not confined to physical actions, mental actions also count. So Hindus believe that everything a person does or thinks is an action and depending on whether the action is good or bad that person receives good or bad karma as a reaction. "So, if some are happy then they must have done good in the past; if others are suffering they must have done something bad." "This is not fatalism; the law of karma says that we alone - not God or the Devil - are responsible for our fate" (Prinja. 1998. p36). Karma returns to us through everything we do. If a person does something good, with the sole intention of bettering him or herself, they will receive bad karma. Good karma is only received when a person commits a good action without thinking of himself or herself. Most Hindus will spend their entire lives attempting to accrue more good than bad karma. In the case of someone who has accrued sufficiently high levels of bad karma, the said person's spirit may not return after reincarnation as a human. It is possible for a spirit to return as an animal " in order to reap the results of bad karma until it is used up sufficiently to allow reincarnation as a human being once more." (Fowler. 1999. p208). This karma builds up inside a person in the form of the jivatman or personality.
Environmental degradation is nothing but an outcome of the dynamic interplay of socio-economic, institutional and technological activities. Environmental changes can be governed by many factors including economic growth, population growth, urbanization, agricultural intensification, mounting energy use and transportation. In the era of industrial revolution and sustainable development, poverty still resides as a problem at the root of several environmental problems. The basic intertwined liaison between environmental degradation, poverty, and violent conflict has been a prominent theme contained within the literature on sustainable development and conflict resolution since the mid-twentieth century. Although, some analysts have argued that violence has not been limited to the poor and deprived, but many have concluded from various studies that the devastation of the environment, poverty, and conflict are inextricably knotted. As a Journalist in Times of India, Adiga travelled a lot in different places in India and got unveiling realities with his novel. Therefore, he portrays these realities in the novel through the story of Balram’s, who belongs to a poor and low caste shudra, sufferings in this Materialist era and his journey for lightness from his native place Laxmangarh, situated in the darkness of Jharkhand (India), to the materialistic world of Delhi and Bangalore. He admits in the novel, “like all good stories; mine begins far away from Banglore. You see, I am in the light now, but I was born and raised in Darkness.” (p.14) Adiga portrays the real picture of India of light with the colour of bitterness, conflict, cunningness, corruption, murder and massive toxic traffic jams.
Hinduism has been a religion for a long time, the Buddha was a Hindu before seeing how terrible the world was, he then found the religion Buddhism. Since the creator of Buddhism was Hinduism as a child, it is only expected for the two religions to be similar. While the two religions are similar they are also quite different as seen by their creation stories. The creation stories are these religions way of explaining how the world started. With most religions the creation story gives the most basic beliefs of the religion as this is where their religion supposedly starts its life. The two stories this paper focuses on is no different, and since they technically have the same origin, it can be obvious as to how they would be similar. However, in the case of the idea of social order and moral decline, they can be different too.
Environmental hazards are an unavoidable aspect of contemporary life. Whether they peturb a region, nation or continent, their effects are nonetheless devastating to those involved. Environmental hazards lie at “the interface between the natural events system and the human use system.” (Burton et al, 1978:25), interacting with global change and sustainable development. Disrupting social, economic and political organisations, these hazards are phenomena that damage and strain human infrastructures. Differentiating between ‘natural’ (geologic, atmospheric, hydrologic, epidemic and biologic) and ‘technological’ (industrial, infrastructural and engineering) hazards, Smith (2013) provides a framework through which hazards can be categorised, emphasising their multifarious nature. This essay will argue that humanity must learn to live with environmental hazards, developing methods of prediction and mitigation in order to reduce their effects. Focussing on three key case studies, this essay will analyse Myanmar’s Cyclone Nargis, Japan’s Great Tohoku Earthquake and Tsunami, and India’s Gujarat Hepatitis Epidemic of 2009. These diverse examples demonstrate the extent to which the impacts of hazards vary across different spatial scales, and manifest themselves at differing levels of economic and political development.