International Journal of Multidisciplinary Research and Development

International Journal of Multidisciplinary Research and Development

Online ISSN: 2349-4182, Print ISSN: 2349-5979
Impact Factor: RJIF 5.72
www.allsubjectjournal.com
Volume 5 Issue 9; September 2018; Page No. 115-121

Ecological traditions in Indian thought

Dr. P Sivakumar
Faculty, Department of Development Studies, Rajiv Gandhi National Institute of Youth Development (RGNIYD), Ministry of
Youth Affairs and Sports, Govt. of India, Sriperumbudur, Tamil Nadu, India

Abstract
Environmental ethics as an academic discipline came into the scene in west during 1970’s and is accepted as a major academic
discipline throughout the world. Although conceived under the philosophy of applied ethics, environmental ethics surpasses all the
academic barriers and this subject is not limited to academic world alone. Still, there is a general sense of feeling that as compared
to Eastern traditions of ecological heritage, environmental ethics has many pitfalls. Therefore, the major concern of this study is
what makes the Eastern tradition, especially Indian tradition of ecological heritage preferable to western oriented environmental
ethics. It is not because India is having the oldest civilization, but it is because unlike west, Indian ecological tradition is not an
outcome of environmental crisis. Our ecological heritage is the outcome of man’s communion with nature. While Western
community saw nature as a mechanism to be experimented, Indian community realised nature as a thing to be experienced.

Keywords: ecology, ecological movements, Indian philosophy, Indian thought

1. Introduction ‘nature’ is not just restricted to the world of vegetations,

Environmental ethics as an academic discipline came into the or to the physical world. We have comprehended nature
scene in west during 1970’s and is accepted as a major as a cosmic system and that is why we have always tried
academic discipline throughout the world. Although to be natural in all our activities [1].
conceived under the philosophy of applied ethics,
environmental ethics surpasses all the academic barriers and 2. Indian philosophical and cultural traditions in ecology
this subject is not limited to academic world alone. Still, there Philosophy and philosophical systems are commonly
is a general sense of feeling that as compared to Eastern perceived as pertaining exclusively spiritual and metaphysical
traditions of ecological heritage, environmental ethics has content and it has nothing to do with man’s day to day affairs.
many pitfalls. Therefore, the major concern of this study is In contrast to this, science and technology are viewed as
what makes the Eastern tradition, especially Indian tradition of systems to develop man’s material progress and have no
ecological heritage preferable to western oriented connection with spiritual process of man. Therefore, the
environmental ethics. It is not because India is having the compartmentalization of materialism and spirituality created
oldest civilization, but it is because unlike west, Indian the crisis. This crisis is deep rooted in ecological problems
ecological tradition is not an outcome of environmental crisis. because value is attached with spirituality or philosophy and
Our ecological heritage is the outcome of man’s communion practice is attached with science or materialism. Thus, the
with nature. While Western community saw nature as a crisis mounts when science aims at only material progress
mechanism to be experimented, Indian community realised without any due care to value system. Now, we are in a
nature as a thing to be experienced. Westerners’ attitude to paradox that our science and technological systems fail to give
nature as a thing to be exploited resulted in losing harmony basic material facilities. The resources of earth are
and balance in nature. replenishing fast and science and technology stand helplessly
Almost all the Indian philosophical systems teach that man is to refill the resource basis. In fact, this situation is a chance to
part of the divine, an integral part of the divine being. There is reappraise our traditional philosophical and cultural attitude
also an integral bond between nature and divinity. Since toward materialism in general and ecology in particular.
divinity is an integral part of both man and nature, Indian According to Indian philosophical tradition, the world of man,
philosophical systems maintain a harmonious and holistic animal, the flora and the fauna, everything thing is existing
relation between man and nature. Indian literature is rich with only because the elements made of everything is similar.
vivid description of nature, throughout the time, from ancient Those five elements comprise the sky (akasa), air (vayu), fire
period to present day. According to Banwari: or energy (Agni), water (Jala) and earth (Prithvi). This
concept stands for the crucial lesson of ecology, i.e.
We never had merely a utilitarian relationship with harmonious balance of all beings. These are the life
nature. Our bond with nature was not founded merely on supporting systems of whole earth. “Man’s urge to participate
the general qualities of its greenway and the comforts in the cosmic drama is expressed daily through gestures: by
accruing from it. In India, the meaning of the term offering water with folded hands to the sun God, by kindling

115
International Journal of Multidisciplinary Research and Development

the sacred fire, by attrition of the two aranis or lighting the and particularly about medicinal plants. This system of
home fire, by pouring ghee on fire, by fumigating the house, scientific recording excels even modern classification,
by pouring water at the foot of trees, by ritual bathing in “because they lived in the forest the early Vedic teachers
rivers, by the conservation of sacred groves, by garlanding of attached great importance to trees. Beneath a tree was the
domestic animals in fact, by all acts of daily life that becomes correct place for a disciple to receive spiritual instruction from
rituals in that they associate man with nature [2]. a guru. The tree was the symbol of patience and tolerance. The
An investigation into the traditional Indian philosophical sages carefully studied and recorded the herbal and medicinal
systems reveals two crucial aspects in relation with ecology. properties of the forest. Some trees gained special significance
1. All the traditional systems prescribe about man’s and poems and prayers were composed about them and the
relationship with nature/environment as a mode of spirits dwelling within them” [5]. Indian sages identified human
sustenance and material prosperity. with nature. In the Brihadaranyaka Upanisad, the sage
2. Such prescription is also important from the point of view Yajnavalkya equates man with a tree-“As is the mighty tree so
of harmonious balance between all creatures. This also indeed is a man: this is true. His hairs are the leaves and his
provides social harmony and peaceful co-existence. skin is the outer bark” [6].
India’s cultural heritage is rich with stories and descriptions
Indian philosophical systems provide an environmental about mutual harmony between man and nature. The Vedic
philosophy based on ethics and a cultural system which cares man was in a transition stage, a stage he had developed with
for all natural entities. Our great seers foresaw the dangers of his intellectual capacity, and considered himself that nature
environmental crisis even when there is no chaos. They had blessed him by giving such a life. Vedic man treated
prescribed certain rules for the protection of environment in himself as part of nature. He believed that the Supreme Being
relation with religion, so that men may follow these rules in incarnates in the form of different species. Therefore, each
the fear of God. species is important and sacred. So for Vedic man, God and
The belief of ancient people that culture was born and nature were same. At the same time, Vedic societies felled
developed in the forests and forests stands as a resource for trees for agricultural purpose and cleared land and killed wild
human survival made them to have respectful attitude to animals but still, they were conscious of the ecological
nature. The forests played a vital part in evolving cultural worthiness which is evident through their literatures. A Vedic
patterns of India. “Most of the ancient books like Vedas, person describes plants as mothers and Goddesses.
Puranas, Brahmans and Aranyakas were written by Rishis’
living in forests. One finds reference to three main types of “O plants, I pray you as mothers and Goddesses” [7].
vana of ancient times i.e. Mahavana, Tapovana, and Srivana.
Mahavana was devoid of human habitation and the human The Vedic literature is full of stories with sentimental
interference was therefore negligible. Such forests were dense, relationship of man and environment. He was more closely
virgin and natural covering large mountainous and low lying attached with environment and conceived environment as
areas. Lord Siva is believed to be the presiding deity of these equal partners. During this period, human habits and ways of
forests. Tapovana was the forests where the sages did tapas. living were influenced by the environment and surroundings.
Our Upanisads and Aranyakas were written in those forests. His concept of family includes not only humans but also
Most of the Tapovanas are extinct now. These forests were cattle, pets etc. “Feeling of love and attachment towards
actually full of plants and trees which gave edible and environment, expression of belief, gratitude and sacrifice in
medicinal leaves, roots, fruits, shades and soothing climates. special circumstances for environmental conservation are true
Srivanas were local forests and were managed by village and human sentiments. If we feel oneness with all the constituents
town panchayats. They were full of various kinds of trees, of environment of a particular area, feel happy if it prospers
depending on soil, climate and other environmental conditions and feel sad if it degrades; this is the best of our
and local needs. Thus the concept of social forestry was born environmental consciousness. This is the Vedic concept
to Indians even in that hoary past” [3]. towards environment and its constituents” [8].
The entire ecological crisis in present day society is mainly
because the so called modern society is built up in parallel 4. Hinduism and natural environment
with industrial society. In the past, Indian society was deeply To study the development of Hindu Philosophical Systems’
rooted in nature and Indian civilization is a major contribution attitude towards nature, we should start from Vedic period
of nature. In contrast to this, the present day society has an where the earliest hymns of human thought is dedicated to
antagonistic attitude towards the nature. natural powers. When the earliest man passed the evolutionary
form from animal to rational man, he was stuck by the powers
3. Environment in Vedic literature and charms of nature. He started learning the forces of nature
Ranchor Prime in his seminal work Hinduism and Ecology by worshipping them in all forms. It was nature which
says that “Western civilization needs to rediscover the balance nurtured human intellect with food for thought and food for
and harmony which it has lost. We must take advantage of the body. Consequently the whole culture of Vedic man developed
fact that we are now a global community and are no longer by worshipping nature and he glorified the nature’s powers.
limited to learning from only one tradition. There are many Nature, for Vedic man provided a firm platform to develop
sources of wisdom left to us all over the world. The west has and harness skills for human survival. Nature was his guide in
much to learn from the wisdom traditions of India” [4]. all stages of development, from satisfying bodily needs to
The great saints reordered the details about each tree in detail spiritual needs. This dependence resulted in personifying

116
International Journal of Multidisciplinary Research and Development

various deities like sun, (Surya) fire (Agni) etc. Initially such endowments and riches; it is she who nourishes us; it is she
worshipping was in the form of mass worshipping and people who provides us with a sustainable environment; and it is she
demanded favors for such worshipping in return. The cultural who, when angered by the misdeeds of her children, punishes
aspect of Hindu Philosophy is expressed as ‘Forest culture’. them with disasters” [12].
This forest culture or Aranya Sanskriti started from Vedic Prithvi Sukta gives a detailed elaboration about water, air and
period. The importance given to trees and to forests is clearly soil. In Prithvi Sukta, the earth is conceived as mother who
mentioned in Vedas, since forests played a vital role in represents ecological balance. For evoking the mother earth,
shaping the culture of ancient man. It taught him the most the Rishis recite: “Oh mother earth sacred are thy hills, Snowy
important lessons of living, made him to survive in his own mountains and deep forests. Be kind to us and bestow upon us
terms, educated him in the importance of human happiness. May you be fertile, arable and nourisher of all.
collectiveness Domesticated animals and fruit bearing trees May you continue supporting people of all races and nations
made him to believe that he is one among nature’s sons. May you protect us from your anger. And no one exploits and
Medicinal plants made him conscious of nature’s worthiness. subjugate your children” [13]. This reiterates that the mother
Indian culture is not wholly spiritual oriented or material earth treats all the elements of nature in an equal manner, so
oriented, as we kept a balance between the two. Our attitudes that the equilibrium is maintained in a rational manner. It
and concepts of material prosperity are not limited in man maintains that “no group or nation has any authority over the
alone, but includes all living beings including plants and trees. attributes of earth” [14].
“Only that culture can prosper which is beneficial to all, in According to Indian Philosophical tradition every living being
which people’s interest do not clash unnecessarily, in which is constituted by five basic elements. Kapila Vatsyayan
even the life of birds and animals is being made comfortable, observes that five elements of water, earth, air, space and fire
and along with this the resources provided by nature are being comprise the microcosm of the biological man as also the
used in such a way that as we use them we can also increase macrocosm of the universe. But no single element is
them in the same proportion” [9]. We formulated elaborate autonomous in itself. It is in their ecological interaction that
rules for farming. Such rules ensured that the land is used they assume significance [15]. However, according to Sankhya
properly and fertility is maintained through organic farming. Philosophy, Prakriti is the root cause of all objects. All
According to Indian concept, all vegetation, animals and worldly effects are latent in Prakriti, which is the potentiality
humans emerge from the first principle of world order, i.e. of nature. Prakriti is conceived as unity of three gunas which
seed and womb; both are energized by prana (breath) [10]. are held in equilibrium. The three gunas are Sattva, Rajas and
Our ancient culture always encouraged planting of trees and Tamas. “They are constituents of Prakriti, and though it is of
such acts of planting trees and maintaining gardens of the worldly objects” [16]. According to Sankhya, Prakriti needs
different flowers were told to inherit swarga, or a place in the to be viewed with affection and adoration. Dealing with forces
heaven. At the same time, we also encouraged superstitions in of nature, one should take judicious decisions.
order to ban the cutting of trees. Indian folklores such as The five elements which constitute nature are evolutes of
Yaksas were made to believe that some deities inhabited in Prakriti. Each of the elements possesses peculiar quality and
trees and should not cut down. For cutting the trees for has its own life but all are interdependent. The Taittiriya
material purpose like construction activities, an elaborated Upanisad says that from Brahman arises akasa; from akasa
ritual should be followed. Our ancestors identified each trees arises vayu; from vayu arises tejas, from tejas arises ap; and
with particular God or Goddess so that such trees may be from ap arises Prithvi” [17]. “In the Maintrayani Upanisad, it is
preserved for the benefit of humanity. Such concept is not stated that the three quartered Brahman has its roots above,
mere animistic form, but they contained wisdom and this and its branches below; the branches are earth, water, fire, air
wisdom is expressed through the language of myth and and space” [18].
innumerous symbols. “The pivot, around which Indian myth Indian Philosophical systems have the same attitude towards
moves, not unlike that of other parts of ancient world, is all objects. Although we accept the material stand point of the
ecological balance” [11]. The villagers of India considered the five elements we also perceive divinity in Panchabhutas. The
trees as their natural friends which helped them to maintain a same divinity is perceived in trees, mountains, lakes etc. and
fertile soil and which checks the soil erosion. subsequently, Ancient India was having the wisdom of
Prithvi Sukta is an important hymn dedicated to the earth. In perceiving divinity in everything that exists in nature. This
the name of this hymn, India received much acclaim for helped us to have a harmonious relationship with all elements
carefully presenting the beautiful expression of nature through of nature. This harmonious relationship creates balance and
ancient cultural philosophy. Prithvi Sukta advices mankind to equilibrium in nature. All the civilizations which took birth in
use the resources of nature in an intelligent way, so that future India contained this eternal wisdom and this wisdom keeps all
generation is also benefited from it. In a sense, Prithvi Sukta such civilizations continue to thrive on from generations to
can be called as a reminder about man’s dependence on generations. Bhagavat Gita also points out this harmonious
mother earth. The earth is seen as abode of a family of plants, marriage between matter and spirit. “The spiritual factor
animals, man and every living and non-living entities. (purusha) presiding over a given matter envelopment,
‘Vasudha’ means “this earth”, while ‘kutumba’ means dynamises the inert matter and makes the insentient mineral
“extended family” including human beings, animals and all assembly to act, as though it is intelligent and vital” [19].
living beings. Every entity and organism is part of one large Out of the five primary elements “water is the first principle of
extended family system presided over by the eternal mother fertility and Varuna finds its support in water [20]. Varuna is
Earth. It is she who supports us with her abundant considered to be the God of water and the great custodian of

117
International Journal of Multidisciplinary Research and Development

rivers and water bodies. Water is considered to be the life here, they are again merged in the akasa” [25].
purifying element. All the major civilization of the world took India is also the land of richest biogenetic resources in the
birth in the river banks. An ancient Vedic hymn describes world. Our forefathers were aware of the varieties of flora and
water as great cleanser and has the great understanding of fauna in their area. Ancient Indian literature contains detailed
water cycles in nature. studies about plants and trees and their conservation strategies.
There are innumerous myths woven around the concept of We have a unique tradition of classifying and listing of plants
water. The Banalinga from Narmada and Shaligrama are according to its characteristics. The main such varieties of
symbols of water and solar energy respectively and they stand classification are as following [26].
as ecological symbols [21]. The lotus is another peaceful
symbol of ecology. Lotus is an important vegetative form Vrikshayurveda yoga - Treatment for plants
connected to the mythical centre of the earth through its stem. Buruhaanam dohada - the art of grating trees
Water is considered to be one of the primary reasons for Vrksharohanam - Growth of trees
creation. The Upanishadic thinkers explained the reality of Pushparthoranam - Decorations with flowers etc.
Supreme Being from the elements of nature. At one point,
water is said to be the source of all things. “From water, satya Throughout ancient literature, we can find detailed
emerges” [22]. The seers also explained the creation theory in descriptions about plant treatment and forest conservation. In
the form of Trivrtkarana Vidya i.e. the knowledge of that modern sense, it is a part of environmental ethics in general.
which is consisting of three-everything is composed of three However, the growth of modern western environmental ethics
elements-Prithvi (earth), Ap (water) and Tejas (luster) [23]. cannot match with the rich knowledge of ancient Indian
Another important element namely, the earth is a living literature. We have detailed description about evolution of
system and shelters all the species including man. It is a home plants, nature of plant and feature of forests. “Almost all the
to all beings, both animate and inanimate. We consider earth plants and trees that we make use of in India today were
as mother which nourishes and sustains all forms of life. Earth known to our ancestors. The ancient Indian texts contain
is the prime reason behind all the material prosperity of man. names of about thirty thousand plants which were used as
Prithvi Sukta is one greatest hymns dedicated to earth. Indian medicines in our day to day life, whereas the western
literature is rich with innumerous names of earth. The concept pharmaceutical companies still prepare medicines from
of green earth is an ideal one for all the beings and dream of roughly thirty plants” [27].
every man. Air is the most essential part of our natural Indian approach to the plant life is unique one as we treat each
environment. Air is the reason that there is life in the planet. plant as that having a direct or indirect bearing on our social
Air, according to Indian myth is limitless and crosses all and economic life. Another special characteristic of
boundaries of land, sea earth and water. Air is considered to Vriksayurveda is that our understanding of plants was not in a
be pure breath (prana) which takes one to the ultimate state of peripheral level of identifying and classification of plants. We
consciousness. Vayu Purana is a famous book which is possessed deep knowledge of interrelationship and inter
wholly dedicated to air. Fire or Agni is considered as divine dependence of each plants with other plants and animals, soil
element. In the Vedic period, Agni is treated as the sacrificial characteristics and other agrarian phenomenas. Charaka
fire of the Yajna. Sun is the source of the fire and India is a Samhita defines a physician as one who is well equipped with
unique country which is having temples wholly dedicated to all knowledge about names and external features of plants and
sun. The natural forces which the Indian sages worshipped able to use them wisely according to the properties of plants
[28]
were not on the basis of dogmatism, instead, on the basis of .
scientific and philosophical understanding of nature. The great Vriksayurveda contains a detailed and organized description
Saint Sayanacharya worships the sun as follows, about plant life and its various usages. It contains most
particular details about the season in which a tree bears
Yojananam sahasre dwe flowers and yields fruits. The cultivators possessed a fair
Deve shante deve cha yojane knowledge about the preparation of manure, treatment of
Ekena nimishardhena plants, and detailed knowledge about the medicinal properties
Karma mana namastuthe of different parts of a tree. They knew about the diseases
associated with plants in different seasons. They also
“I salute you (Sunlight) who travels two thousand two calculated the life plan of trees and fertility of the soil with
hundred and two Yojanas by half of a nimisha” [24]. such details. Detailed rules about watering of plants have been
It reveals that we have the scientific calculations of natural dealt in Vrikshayurveda. It is believed that those who accrue
forces in a systematic manner. Akasa is used to denote space, punya by planting trees are greater than that from begetting a
which is the most subtle of the five elements. Space is son. It is generally believed that a place without trees is a
qualified by sound. Akasa is omnipresent and fills all voids. In disease prone place and people should avoid such places.
Indian philosophy, there are innumerable myths in relation to Various plant disorders and diseases and their treatment are
akasa. All these myths are produced by those who are having explicitly explained in detail in the works of Agnipurana and
high consciousness and intuitive knowledge about the Varahamihira’s Brihatsamhita. This tradition of preparing
elements. They were masters in developing their knowledge encyclopedia of plants is unique to our country and plants are
about all the five elements. “The akasa, verily, is the highest classified into three types based on their constitution. This
goal of all beings. For all beings are born from the akasa; method of classification followed the same pattern in which
from the akasa after they are born, they live; and depart from we classify human beings according to Ayurveda, namely

118
International Journal of Multidisciplinary Research and Development

Vaatha, Pitta and Kapha constitution. crops as it was not for commercial purpose. The present
Koutilya’s Arthasastra also mentions about Vriksayurveda, or day system of large scale production of single crops for
the knowledge of the long life of trees. He mentions about the commercial profit was never followed. Each village
sources of revenue collected from forests and forest products. produced for its own sustenance.
A man was given charge for supervising forest produce and 2. Protecting genetic diversity of crops: The ancient people
medicines. He was specialist in the field of plants and were having a large amount of knowledge regarding
especially medicinal plants. In modern terms he was a botanist different varieties of crops. They were very keen to follow
who took special care on plants. The Vedic Rishis identified different cropping patterns according to the suitability of
man with trees and therefore man should be in unity with seasons.
nature. For example, Brahadaranyaka Upanishad speaks that 3. Avoidance of chemical pesticides: They never used
“as is the mighty tree so indeed is man: this is true his hairs pesticides to control the weeds. The organic farming of
are leaves and his skin is the outer bark” [29]. ancient people was very rich with nutritious products.
Now, there is a hue and cry for organic farming in order to
5. Ecological villages in India avoid negative effects of using chemical pesticides. The
In ancient India, the distinction between village and vana was evil effects of chemical agriculture is that after the initial
not strictly maintained. We considered that the entire space is increase in production there is a decline in productivity
vana. The whole cosmos was seen as Mahavana and there is and fertility of soil is being loosened.
no beginning or end in Mahavana. A vana is meant to include
not only trees but also villages, ponds, gardens etc. For ancient Apart from agricultural importance, the village forests played
people, the lord of vana, namely Vanaspathi was most a vital role in preserving and nurturing medicinal plants and
important God and was the source for all material comforts. trees. The ancient texts give detailed description of varieties of
Villagers differentiated the vegetable world into Oushadhi or medicinal plants grown in village forests. For example, in
Virudha (plants) and vana or vriksa (trees). The Vedic people Manusmriti, it is said that the creepers and trees which can be
believed that all plants and trees are sacred because souls grown either by sowing seeds or grafting are called Udbhija.
migrate into the plants according to work and knowledge [30]. Those which perish after their fruit is ripened and those which
Every villagers put forward their own rules and regulations in bear fruits and flowers in abundance are called Oushadhi [32].
order to preserve their village ecology so that they can have a The trees grown in village courtyards were selected in utmost
sustainable life style. In ancient villages, the relationship care keeping in mind about the medicinal properties of plants
between man and nature were never seen as the basis of and trees. The coconut trees are considered as kalpavriksha (A
economic prosperity. The relationship between man and wish granting tree) and its leaves are used for decorating
nature was described as divine and for well-being of man. auspicious functions like marriages.
Trees not only provide us with precious wood, fruits and The villagers believed that some trees are having the spiritual
medicines, but they also purify the environment and stabilize power to ward off evil spirits. Consequently, conservation of
the cycle of rains. We, in India, are well aware of the trees and gardens was means of avoiding sins and the
usefulness of trees, but our relationship with trees is moral and attainment of heaven too. Mastya Purana mentions that if
ethical. If tomorrow someone claims that the benefits being anybody plants at least one tree, then he will be able to stay
derived from trees can be obtained even without trees, even heaven of Indra for thirty thousand years, some puranas
then, no body in our country would break off the relationship equates trees with sons for a sonless man. A house without
with them [31]. any tree is considered as a home without child. It is being
Nonetheless, after independence and after decades of criticized that those who points about the merits of ancient
planning, Indian mass is still in the grips of poverty. It is clear village ecologies were against the concept of development and
that in the name of development, we deviated from our stand past societies were not free from demerits. However, one
of village oriented ecology. Every developmental activity in should remember that simple life styles in the past do not
progress is directly linked to commercial exploitation of mean putting the clock back. The present day development is
natural resources. Obsession with big projects and gigantic clearly one sided and such concepts of development cannot
buildings is the curse of post-independence India. Yet, in last long. The environmentally degrading factors like pollution
ancient India, a village was enough to meet its own needs and cannot be justified in the name of development. It may give us
man considered the space around his village as vana and comfort for present society, but if the degradation continues in
thereby he recognized the primacy of nature. The ancient the way it is being done in present day society, then, it will
people never thought of economic advantage whenever they drive us back to the climatic conditions of thousands of years
developed the concept of relationship with man and nature. ago. Eventually, the earth will become a haven land without
Whenever they cut down trees for common purpose or any plants or trees. We are remaking this earth as an unfit
individual purpose, they prayed to Vanaspathi for permission. place to live, which was not like this in the past. The universal
Cutting down of trees were never considered as an act of vision of our Rishis who conceived the world as one, the
adharma (injustice) if it were for practical purposes. On the nature as one, and our environment as one, was that all men
otherhand, it was considered as adharma when trees were cut belong to single unity, namely humanity. Our forefathers
down for commercial exploitation. The agricultural practices prayed for peace and calmness to prevail in this country.
of ancient people were having the following main There is a wonderful verse in Isavasyopanisad that there is no
characteristics. need for hatredness between each other beings: “Yastu sarvani
1. Diversity of crops: People produced almost all types of Bhutani atmaneyevanupasyati, Sarvabhutesu catmanamtato na

119
International Journal of Multidisciplinary Research and Development

vijugupsate”. This means, whoever sees all beings in the self worshipped in the form of mother and it evolves in all forms,
and recognizes his own self in all beings does not feel (by both animate and inanimate forms. The common Indian men
reason of such an outlook) repelled by any being [34]. worshipped nature as mother without delving into the
Living in unity with all creatures of nature was the life style of intricacies of philosophy. He worshipped mother earth mainly
our forefathers. Their objective was clear and they reached because that it is the earth that creates, preserves and sustains
their goal through austere living. The main purpose of all the life. The rural women played an influencing role in preserving
literature of the Upanishad is concluded in the well-known the nature and natural resources. The rural Hindu women
prayer: consider that violence against nature is violence against them.
The scientific reasons for the concept are that all forms of life
From unreal lead me to the real are seemed to be evolving from feminine principles.
From darkness lead me to the light For example, many women consider Tulsi (basil plant) as a
From death lead me to immortality [35]. sacred plant and worship it daily. It is prescribed by Ayurveda
and perceived as the plant which has therapeutic and curative
6. Women and ecology powers. To ensure that each home has a Tulsi plant, the
Indian women come from various cultural, linguistic and practice of worshipping it daily has been entrusted with
social backgrounds. Their role has been interpreted and women. “Tulsi is sacred as a plant with beneficial and
reinterpreted in various ways according to traditional, social medicinal property and is considered as Vrindavan, the
and historical reasons. However, irrespective of all the symbol of cosmos, with her daily watering and lighting a lamp
differences, Indian women are influencing factors in all before if for worship, a woman reflects the relationship at her
respects especially when it comes to ecological preservation home with the cosmos and the nature. The west views nature
and regulation. There is a saying that if you teach a man, he in the frame work of the dichotomy between man and women
can use his knowledge for his sustenance, but if you teach a and person and nature. In Indian cosmological view, the
woman, she uses the knowledge for the sustenance of the concept of Purusha and Prakriti, person and nature are a
family as well. duality in unity [39].
The role of Indian women in ecology is one of the most The “Marriage Tree” is a common custom among some
important aspects because in all the environmental movements groups in India. This tree is necessary for wedding and is
in India, the prime support came from women. Although we adorned as a part of ceremony. This function is celebrated
consider women as one of the weaker sections of the society, mainly to teach the bride and bridegroom about the fertility of
it is this weaker section that brought a positive change in the nature. The verses attributed to Devi Vasundhara, mother
environmental movements. Whether it be Chipko movement Earth in the Prithvi Sukta clearly demonstrates ancient seer’s
or Narmada Bachao Aandolan, it is women who spread the vision of nature and its relation with women. The image of
seeds of environmental movements: “Interestingly, it was earth as mother clearly indicates that conflict with nature is
from the lower strata of society, that if trickled up to the self-destructive activity. The earth is a mother in the sense that
sensitive part at the middle class and informed urban citizens, earth alone has the capacity to nurture all forms of life. In
who then conceptualized environmentalism and provided the Indian tradition, woman is considered as Sakthi or energy,
intellectual and communicational infrastructure to the which is the creative power. The powers of earth are
movement through their newly formed NGO’s [36]. considered to be feminine because it nurtures and protects. For
In the ancient period, family structures were patriarchal and example, a tree or plant cares its seeds and gives protective
patrilineal but still, women held high positions. There were layers according to its capacity. Another significant feature of
some hymns in Rig Veda which were attributed to women Indian tradition is that as far as ecological aspect is concerned,
seers alone like Ghosa, Visvarana and Lopamudra [37]. there were no separate feminist protest movements in ancient
Vandana Shiva, the strong exponent of women’s liberation India. This does not undermine women’s role in nature
movements argues that the negligence of recognizing nature’s conservation. Whether it is a female God or common woman,
diversity and treating nature with commercial values alone is every female has significant role in preserving nature
the basis of all environmental problems. According to her, according to Indian tradition.
“the marginalization of women and the destruction of
biodiversity go hand in hand. Diversity is the price paid in the 7. Conclusion
patriarchal model of progress which pushes inexorably According to Indian philosophy, everything is part of the
towards monocultures, uniformity and homogeneity. In this Supreme Being. Therefore, our perception of nature was a
perverted logic of progress, even conservation suffers” [38]. thing to be experienced, not a thing to be exploited. In all the
Educating women, especially rural women, about concerns in Indian philosophical systems, there is not a single instance of
environmental ethics is productive in all ways. It is because antagonism towards nature. Whether it is Vedas, Upanishads,
women are considered as custodians of biodiversity. In all Ramayana, Mahabharatha or Puranas, all preach about the
cultures, forests are worshipped as Vana Durgas or tree holy relation between man and nature. For an Indian, starting
goddess. Another significant factor in women’s ways of from a stone to the animal, everything is a thing to be
conservation of nature is that they are strongly partners of worshiped. Western modern society criticized Indian attitude
non-violent methods in nature conservation. towards nature as animism as they could not find any value to
All the popular worships in Hinduism are centered on nature and considered only man is having values. Now, they
feminine aspects. This feminine dimension of divine is the are looking for alternative ways of environment protection and
most stressed aspect in worshipping nature. The nature is found that only Asian traditions, especially Indian tradition, is

120
International Journal of Multidisciplinary Research and Development

having complete philosophy of ecological view. This Plants Chennai: Centre for Indian Knowledge Systems,
ecological view is not limited in abstract concepts but each 2001, p1.
Indian’s day is supposed to start with reverence to nature. This 27. Banwari, Op.cit, p17.
includes every morning getting up from bed touching the floor 28. Subhashini Sridhar, Op.cit, p2.
and chanting the Mantra seeking forgiveness before stepping 29. Br. UP III 9.28 (2):316.
into her. Therefore, application oriented philosophy, 30. The Kathaka Upanishad of Krishna Yajurveda – Vth
especially applied environmental philosophy, has been section in Paul Duessen, Op.cit, p294.
practiced by Indians for centuries. 31. Banwari, op.cit, p79.
32. ibid p83.
8. References 33. Rg. Veda X.191 2-4 in P.B. Gagedragadkar, ed., op.cit,
1. Banwari, Pancavati: Indian Approach to Environment p52.
Delhi: Sri. Vinayaka Publications, 1992, 14. 34. Isavasyopanisad, Verse 6
2. Marta Vannucci. Tradition and Change in Geeti Sen, ed., 35. Br. UP I 3.28 (1):133
Indigenous vision New Delhi: Sage Publishers, 1992, 25- 36. Pravin Seth, Op.cit, p28-29.
26 37. Sarada Sugirtha rajah, Women in Hinduism’ in Paul
3. Bansilal Malla. Trees in Indian Art Mythology and Bowen, ed., Themes and Issues in Hinduism (London:
Folklore New Delhi: Aryan Books International, 2000, p.8 Cassel publishers, 1998, p57
4. Ranchor Prime, Hinduism and Ecology - seeds of Truth 38. Vandana Shiva. Women’s Indigenous Knowledge and Bio
New York: Cassel Publishers, 1992, p5. Diversity Conservation in Geeti Sen, ed; Indigenous Vision
5. Ranchor Prime, op.cit, p.9 (New Delhi: Sage publications, 1992 p205.
6. Nitya Chaitanya Yati, The Brahadaranyaka Upanishad 39. Pravin Seth, op.cit, p86.
(here onwards Br. UP) III 9.28 Delhi: D.K. print world
Ltd; 1993, p316
7. Sukla Yajurveda. 12.76 in Ralph Frigith, Yajurveda
Samhita (New Delhi: Nag Publications, 1990.
8. Ranjay Pratap Singh. Environment and Vedic Literature in
D.C. Srivastava, ed, Readings in Environmental Ethics-
Multidisciplinary Perspectives New Delhi: Rawat
publications, 2005, p108.
9. Banwari, op.cit. p3
10. Bancilal malla, op. Cit. p59.
11. Kapila Vatsyayan. Ecology and Indian Myth in Geeti Sen,
ed; Indigenous Vision (New Delhi: Sage Publication, 1992,
p161
12. Christopher Key Chapple, Mary Elvin tucker. ed.,
Hinduism and Ecology Oxford: Oxford University Press,
2000, p9.
13. Atharva Veda. Kanda 12 hymn 1 verse ll” in O.P.
Dwivedi, Vasudhaiva kutumbakam: A Commentary on
Atharva Vediya Prithvi Sukta, 2nd edn Jaipur: Institute for
Research and Advanced Studies,1998, p18
14. Atharvaveda Kanda 12 hymn 1 verse 18 in O.P Dwiredi,
Op.cit.p.32
15. Kapila Vastyayan, Op.cit, p.161
16. Chandradar Sharma. A critical Survey of Indian
Philosophy (New Delhi: Motilal Banarsidass, 1987, 154
17. Taittiyiriya Upanishad in Paul Deussen, Sixty, Upanishads
of the Veda (Delhi: Motilal Banarsidass, 1980, p217-246
18. Maitrayani Upanishad in Paul Duessen Op.cit, p327-386.
19. Bhagavat Gita, 7(4).
20. Br. UP III 9.22, (2)305.
21. Pravin Seth, Environmentalism: Politics, Ecology and
Development (New Delhi: Rawat Publications, 1997, p24.
22. Br. UP V 5.1 (3):280.
23. Br. UP I 2.3 (1):30.
24. Rig Veda - sayana Bhasyam
25. Nr Simhapurana- Tapaniya Upanishad” in Paul Duessan,
Op.cit, p.824
26. Subhashini Sridhar, et al, Vridshayurveda, Aryurveda for

121