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Concepts of Environment and Nature in Ancient India

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Concepts of Environment and Nature in Ancient India

Dr. J.S.R.A. Prasad

Introduction
According to Indian philosophy, the entire universe is created out of the conglomeration of
the sub-atomic particles which influence the five gross elements - earth, water, fire, air and
space. All living beings, animate or inanimate, come under this classification. So, life forms
are created on the backdrop of the gross elements. The five gross elements do inherently
carry a link with the five human cognitive organs. The nose carries an inherent relation with
the earth, the tongue with the water, the eyes with the fire, the touch with the air and finally, the ear with the
space. Hence, a symbiotic relation between macro and micro level environment is apparent in ancient Indian
philosophical thought. “These Five Mahabhutas are cosmic elements which create, nurture and sustain all
forms of life, and after death or decay they absorb what was created earlier; thus they play an important role in
preserving and sustaining the environment” [1].

Upanishads, otherwise known as 'Vedanta', clearly define undeniable role of earth and water in environment
and human life. Chandogyopanishad1 says: 'The earth is the essence of all beings. Water is the essence of the
earth. Herbs are the essence of the water and man is the essence of the herbs.' So, it become evident that there
is a constant relation between the macro-cosmic and micro-cosmic world. This is known as Loka-Purusha-
Saamyain Ayurveda. The body, soul and the mind are like a tripod that sustain all life forms. Humans are the
part and parcel of the complex universe and as both of them considered to be made up of the gross elements.
Their constant relation with each other, maintains a homeostasis in the cosmic region. In other words, it is a
natural process for the man to lawfully consume the natural resources such as water, food, breathing fresh air
and so on and so forth.

Macrocosm-Microcosm Relation in Environment

Dr. Sanjeev Rastogiet al opine - “it was believed that this principle could hardly operate in the absence of
perceived similarity between the substances in the external and internal to man. The man and cosmos here look
to be in an energy-based dynamic relation where the flow is directed from higher to lower levels” [2]. Hence,
popular Indian philosophical book, Bhagavad Gita says - 'This Prakrti of Mine (supreme reality) is divided
eight fold thus: earth, water, fire, air, space, mind, intellect and also egoism.2'

Indian philosophy refers to the 'pure consciousness' which is otherwise known as the 'ultimate reality.' It is
responsible for all life forms. It is a traditional belief that the Vedic wisdom has been bestowed upon humanity
by the pure consciousness. It is something interesting to note that the wisdom enshrined in the Sanskrit
scriptures, demonstrates the deep concern of natural environment and its protection mechanisms.

Rgveda is considered the most ancient text in Indian context. It says - “May the whole of the mankind be of
one mind, have a common goal, and the hearts with united love and the mind and soul be one and the same
for all to live a life of happiness. Vedas always related to all biotic and abiotic entities on the earth, and did not
relate to any particular geographical region ” [3].

The environment is dynamically interlinked. The linking factor is the 'soul' as per non-dualistic philosophy that
manifests in all forms ranging from the macro to micro organisms. The distinguishing factor between these two

1 Chandogyopanishad1.1.2
2 SrimadBhagavadgita7.4
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are the varying levels of psychological factors called 'trigunas,' which was lucidly discussed in the Yogic science.

Environment and Life Forms

Two categories of living beings have been narrated based on five elemental theory in Ayurveda - a) motile and
b) non-motile. The former category is again fourfold:

1. living beings with placenta and membranes (including humans, animals, wild animals etc.)
2. birds, snakes, fish, crocodiles, tortoises
3. microbes, ants, bed bugs
4. vegetable kingdom.

Also, the latter category is said to be fourfold:

1. trees which bear fruit without flowers
2. trees with fruits and flowers
3. grass varieties and veins
4. food grains.

The above classification is available with the Sushruta Samhita. It is worthy to note that ancient Indians tried to
synergize everything in the world into two broad categories. Also, all types of plants find mention in the second
category. The Vedas, Ramayana, Mahabharata, Bhagavad Gita and Artha Shastra laid a great foundation of
environmental ethics. According to ancient Indian thought, man feels divinity in all beings. This includes both
motile and non motile sort of life forms described. There can be this ecological balance when humans maintain
a sync between 'dehadesha' (body)and 'bhumidesha' (habitat).

Practicing nonviolence contributes to sustain such a sync with the environment. One should not violate the
natural laws and must practice nonviolence. But what is meant by nonviolence?
The very term has contours to environmental concern.
Three levels of nonviolence endorsed by almost all the ancient Indian theistic and atheistic philosophical
schools. Physical non-violence – one should not cause any physical harm to any motile, non-motile entities.
Verbal non-violence – one should restrain from using any harsh words against any of the living or nonliving
things. Mental non-violence – though it goes unnoticed, even one should not think something negative of any
one. Because, amongst all kinds of pollutions, mind pollution is the most inferior kind of contamination.

Atharvaveda and Environment

The Vedic Hymn to the Earth, the PrithviSukta in Atharva Veda, is unquestionably the oldest and the most
evocative environmental invocation. It is an earnest prayer to the mother earth to bestow all kinds of prosperity
on the human beings. In it, the Vedic seer solemnly declares the enduring filial allegiance of humankind to
Mother Earth: 'Mata BhumihPutrohamPrithivyah' – Earth is my mother, I am her son. Mother Earth is celebrated
for all her natural bounties and particularly for her gifts of herbs and vegetation. Her blessings are sought for
prosperity in all endeavors and fulfillment of all righteous aspirations [4].

Atharvaveda (1500-1000 B.C.) warns the forthcoming disasters in the name of environmental and natural
pollutions. 'Foods like raw/cooked rice, fruits, water, milk and clothes, vessels, living space are liable to be
contaminated due to their contact with three types of poisons3.' Sushruta in his Sushruta Samhita, refers to

3 Atharvaveda 8.2.19
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three types poisons4:

1. herbo-mineral origin – related to plants and minerals
2. animal origin – related to insects, flies, mosquitoes, rats etc., and
3. artificial – that is man made

Sushruta had discussed the above in context of community health problems due to contact with the poisons
explained. Health problems can be due to environmental, water, soil or air poisoning.So, one should take
appropriate measures to prevent such health disasters due to environmental pollution. But what is the Panacea?
Cow urine said to have innumerable medicinal qualities. It is evident from the following hymn. 'O go arka (cow
urine), you are the destroyer of all germs and toxins. You wage war against hereditary diseases. You are the
giver of long life5.' Recent researches confirmed that all cow related products promote good health.

Water Resource Management

Water has been said to be the life of all living beings. Even, droplets of water cause to make a big ocean. It is
envisaged by the scientific community that by 2060, most of the water resources in the world would be
exhausted that would turn out to be a great calamity. On the other hand, Vedic literature has viable suggestions
to preserve water resources. Mr. Subodh Kumar, a Vedic scholar and scientist, has been working on the Vedic
wisdom, for contemporary problems, over the past few decades. It would be contextual to cite his informal
communications, with the author, on water resource management, in this regard.

In Vedic scriptures, first priority is given to managing water resources. Action proceeds on three levels as per
Rgveda (1500-1200 BCE) (Ref. 2.11.2):

1. Taking stock of total water situation (Water Foot Print)- Wherever water source is not potable and
useful or water is not utilized in most sustainable manner, bring about public awareness and
involvement by communication / education/ research and technology
2. Explore potential /hidden water sources
3. Meet the requirements of all for appropriate quality and needs of water

Furthermore, hymns of Rgveda emphasize to:

 Locate hidden underground water sources and establish aggressive systems/technology of extracting
water from clouds. (Artificial Rain making) (2.11.5)
 Work has to proceed on fast pace to make the soil fertile and prevent inundation of forests by
ensuring timely and proper release of water by rain bearing clouds. (2.11.7)

Caraka Samhita (900-600 BCE) alerts one on the possible water contamination issues. Followng are the
symptoms of contaminated water:
 it is excessively abnormal in smell, colour, taste and touch, is considered to be polluted
 it has excessive stickiness
 it is observed with manifestation of unpleasantness

If water containing such adverse qualities left untreated, it leads to epidemic diseases that would destroy the
local inhabitants.

4 Sushruta Samhita 5.2.24

5 Atharvaveda 6.44.3
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Negative Ionsand Environment

Negative Ions carry oxygen atoms that are good for environment and human health. Good amount of research
done showed the 'positive' benefits of negative ions. Dr. Jacob, Professor of physiology at Harvard University,
calls them as 'vitamins of the air.' Negative ions increase the oxygen supply to the brain to keep the entire
neurological system active.

Rgveda – 8.6.28 and Yajurveda 26.15 had pointers to the negative ions. Natural surroundings in vicinity of
mountains, near confluence of rivers and waterfalls promote mental wellbeing. For meditation and prayers
natural surroundings were recognized as more desirable by Vedas.

Now modern scientific researchers are not only validating this Vedic wisdom, but have also found developed
technologies to create such environments in homes, hospitals and work places to enhance cheerful
temperaments, earlier healing in hospitals and less mental fatigue at workplaces.

Ancient Indians saw divinity in all creatures. Animals were worshiped during certain festivities. Ruthless
deforestation – mindless killing of animals is forbidden in ancient India. YajnavalkyaSmriti (3rd C.) says – 'The
wicked person who kills animals which are protected has to live in hell-fire for the days equal to the number of hairs on the body of
that animal.' These sayings should be understood in a symbolic manner.

Role of Trees in Environment

All vegetarian food is dependent upon plant products. All non-vegetarian food is also dependent upon plant
produce – but how? Majority of the animals, that are consumable, live on plants and plant products. Hence,
unequivocally, plants sustain the life for all human beings.

The epic 'Ramayana' states about the importance of protecting the plant diversity. During the war between
Rama and Ravana, Rama's brother, Lakshmana, falls unconscious and faints due to the impact of weapons and
about to die by sun rise. By the advice of one Sushena, the mighty Hanuman brings the 'Sanjeevani' herb to
bring back Lakshmana to conscious state. Though the above is a mythological story, it has a great message in it.
Himalayan range is well known for the life saving medicinal herbs from where Sanjeevani kind of herbs can be
obtained. Without maintaining an ecological balance, by not protecting the plant biodiversity and natural
resources, we will loose the invaluable plant wealth for ever.

Varahamihira (5th C.) in his Brihatsamhita, offered cues to the onset of disastrous Tsunami. This was explained
in a chapter called udakargaladhyaya. Forty days before the tsunami effect, the related geographical area emits
smoke kind of vapors in packets. That would be reflected in the ecological conditions of the habitat, in a way
that the plants change color of leaves, and they may whither away as a symptom. So, such cues are reflected
through the morphological changes in plants. One has to be keen about such kind of warnings or nature's
wrath.

Celebrated Indian author, Kautilya in his Arthashastra (150 BCE), suggested suitable punishments for tree
fellers and animal poachers. The following demonstrates how concerned the ancient Indian rulers were,
towards the nature and environment.

- For cutting off the tender sprouts of fruit-trees, flower-trees or shady trees in the parks near a city, a fine of 6
panas shall be imposed.
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- For cutting off the minor branches of the trees, 12 panas are fined.

- For cutting off the big branches, 24 panas shall be levied as fine.

- For cutting off the trunks, it shall be punished with the first amercement; and felling the same shall be
punished with the middlemost amercement. The same fines shall be levied in the case of trees that have grown
in places of pilgrimage, forests of hermits, or cremation or burial grounds

- For similar offenses committed in connection with the trees which mark boundaries, or which are worshiped
or observed, or trees which are grown in the king's forests, double the above fines shall be levied6.

All the above measures ought to be imposed on violators, just to ensure the environmental balance. Plants are
also sensible entities which have three humors as in human beings. They respond to external stimuli, classified
under non-motile category. Orthodoxy Indians even believed that one plant is considered equal to ten sons,
allegorically.

Conclusion

The World Commission on Environment and Development has observed- “to reconcile human affairs with
natural laws ... our cultural and spiritual heritages can reinforce our economic interests and survival
imperatives” [5].

Let us be contended with what god has given to all of us. Let us get rid of the greed, ignorance and disregard in
exploiting the natural resources. Let us preserve the environmental or rather ecological balance for our future
generations. Let us worship our nature rather than merely consuming and destroying it.

References

Dwivedi O.P., A Companion to Environmental Philosophy, Edited by Dale Jamieson, UK: Black Well
1.
Publishers Pvt. Ltd. pp. 37-51, 2001
2. Nene Y.L., Environment and Spiritualism: Integral Parts of Ancient Indian Literature on Agriculture,
Asian Agri-History Vol. 16, No. 2, pp. 123-141, 2012
3. Rastogi Sanjeev et. al., Ayurvedic Approach to Cardio-Vascular Diseases: Delineating the Literary and
Clinical Evidences in Evidence Based Practice in Complimentary and Alternative Medicine, Berlin:
Springer-Verlag pp. 159-176, 2012
4. Singhvi L.M., Light of Indian Intellect, New Delhi: PrabhatPrakashan p. 184
5. “Our Common Future: Report of the World Commission on Environment and Development”,
http://www.un-documents.net/our-common-future.pdf, 20th March, 1987
6. JhaGanganath, Chandogyopanishad (Eng. Tr.), Poona: Oriental Book Agency, 1942, p. 6
7. Gambhirananda Swami, SrimadBhagavadgita (Eng. Tr.), Kolkata: AdvaitaAshrama, 2000, p. 303
8. Sushruta, Sushruta Samhita, tr. by Acharya JadavjiTrikamji, Chaukhamba Sanskrit Pratishthan (reprint),
Varanasi: 2009
9. BrahmamuiParivrajak Swami, AtharvavediyaCikitsashastra (Hindi), New Delhi: DayanandSamsthan,
2007, pp. 2-6
ShamaShastry R., Artha Shastra (Eng. Tr.), Mysore: Mysore San

6 Arthashastra3.19

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