Editing The root of Indic Environmentalism (section)

==== What Makes Humans Unique? ====
Is it our capacity for thought and emotions? While complex thought on this planet is indeed a human phenomenon developed through social contact, nearly every animal is capable of at least certain rudimentary emotions and intelligence in line with evolution.

Is it our industrious nature and dexterous attitude? Ants, bees and termites amongst others are far more industrious than humans relatively in their own lives.

Is it because we are God’s greatest creation and lord of everything below us? Being on a tiny dust speck rotating eliptically around an ordinary star in a far flung corner of the galaxy, we should not harbour such fraudulent theories in mind.

According to Hindu darśanas, the distinguishing faculty that humans possess is the faculty of Viveka: the ability to navigate Dharma while avoiding Adharma. Beyond ordinary thought, viveka is cultivated through śikśa, and this is the ability which advances one on the path of Mokśa. Any society that trusts in the liberation theory (Mokśa) as opposed to the salvation theory (Judgement), embodies '''two''' (non-exclusive) characteristics: It acknowledges the sacred unity of all life, emanating from the Parā (Ultimate source) and returning back to it. Secondly, it does not suffer from the delusion of an eternal material Hereafter, which licenses the abuse of the Here.

The Ṛṣis of Bhārata had laid down a 4-step framework of Puruśārtha, namely: Dharma, Artha, Kāma and Mokśa, based on which all human desires were sought to be harmoniously addressed. Although this framework was not the only option around, most other paths (Astika and Nastika) returned to this sustainable Vedic path on their own in due time, which is why this path was called Sanātana.<ref>Samskriti ke Chaar Adhyay by Ramdhari Singh Dinkar</ref>

After monopolistic ideologies started gaining ground in certain parts of West Asia two millennia ago, much of the world was slowly engulfed in a state of toxic ignorance called the Dark Ages. Its indoctrinating effect was total, and even when it diluted in Europe post their Renaissance, it left its imprint in various spheres. One such imprint was the reductionist approach incorporated into science. Ruthlessly shredding an object into its base ingredients so as to learn its inner workings was the hallmark of this approach, and this method took a heavy toll on our humanity.<blockquote>The effects of imposing this model (unlimited growth) on reality as a whole, human and social, are seen in the deterioration of the environment, but this is just one sign of a reductionism which affects every aspect of human and social life. We have to accept that technological products are not neutral, for they create a framework which ends up conditioning lifestyles and shaping social possibilities along the lines dictated by the interests of certain powerful groups. Decisions which may seem purely instrumental are in reality, decisions about the kind of society we want to build.<ref>On Hinduism: Reviews and Reflections by Ram Swarup</ref></blockquote>The resulting material advancement aggravated our thirst for knowledge, but we damaged the entire ecosystem in our misdirected quest.