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Paksi and Vanaspati, are one of the many living creatures and non-human forms are not the lifeless entity as the physical matter alone. The concept of Srsti has been elaborated in terms of its mobility where humans relate with Srsti continuously and the concept is therefore continuously redefined.

Here one can read an attempt at trying to understand and relate to the greater ‘whole’ of the nature. In this process emphasis on adaptation has been one of the guiding principles for an interaction between human and natural world.

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The creation of Srsti, in the Indian philosophical tradition, is a concept that can be broadly categorised in four groups. An element of history seems to order the groups. We can begin with the Vedic theory as elaborated in the Vedanta and Sankhya traditions, followed by Upanishad theory.

The third theory is termed as Puranic traditions and lastly is the tradition as enumerated in the Gita as part of Mahabharata. Indian philosophical traditions have developed a cosmic vision that is cyclic in nature. The cycle begins with creation and is followed by continuance that finally culminates in destruction; and then a new cycle begins.

It suggests that every material object/creature is perishable with the possibility of regeneration. The fragility of the environment has also been carefully stressed in such discourses. Traditional thoughts have proposed a set of Trinity i.e., the Creator, the Preserver and the Destroyer.

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