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Ancient Indian Perspective on Environment

Dr. Anup Kumar Dey

Associate Professor & Head
Department of English
Assam University (A Central University)
Diphu Campus
Karbi Anglong, Assam-782462
Email: deyanup1@gmail.com

Abstract
Modern world is experiencing various environmental disasters due to the overexploitation of
natural resources to satisfy the zeal of maximizing profit and to keep in tune with the
technological advancement. This also resulted in the growing consciousness among a good
section of people for the conservation of natural resources and keeping the ecological balance. In
this context it is to be mentioned that people in ancient India had a fairly good understanding of
ecology and this aspect is reflected in various Indian scriptures and literatures. The Vedas put
great importance to the protection of environment and maintenance of purity. Instead of
exploiting nature it teaches human beings to live in harmony with nature and also to recognize
the divine soul prevailing in all living and non-living elements. Vedic culture and scriptures have
profoundly stated about ecosystems and the requirement for maintaining the balance. The
practice of “Vanmahotsava” (Tree Plantation Ceremony) is mentioned in the Matsya Puran.
Agnipuran states that the plantation of trees and creations of gardens lead to eradication of sin. In
Padma Puran (56.40-41) the cutting of a green tree is considered as an offence punishable in hell.
Other Vedic scriptures and in the epics like the Ramayana and the Mahabharata there are
several references of protection of environment and maintenance of ecological balance. This
paper will investigate this aspect and will explore the possibility of getting a way out of this
burning issue of ecological imbalance from the ancient scriptures and literatures.

Keywords: environmental disasters, ecological balance, Indian scriptures, Vedas, Purans, epics

Modern world is experiencing various environmental disasters due to the overexploitation

of natural resources to satisfy the zeal of maximizing profit and to keep in tune with the
technological advancement. This also resulted in the growing consciousness among a good
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section of people for the conservation of natural resources and keeping the ecological balance.
Environment activists in various parts of the globe are harnessing people for the cause of the
protection of environment so as to avoid any further disaster. In this context it is to be mentioned
that people in ancient India had a fairly good understanding of ecology and this aspect is
reflected in various Indian scriptures and literatures.
In the Atharva Veda (Prithvi Sukta, slok no.12), the Vedic seer talks about the adoring
bond between human being and the Earth: “Mata Bhumih Putroham Prithivyah”; meaning “the
Earth is my mother, I am her son.” This single statement itself signifies that the Vedic society
was the first that talked about Environment and its protection in the history of human
civilization. Veda states that that everything in the world, whether living or non-living, has life in
it. The gods in Vedas are the gods of nature - the worldly gods like Prithvi (Earth), Agni (Fire),
Brihaspati (Flora and Fauna) and Soma (Nectar), the atmospheric gods like Indra (King of the
gods), Rudra (Eliminator of evil), Maruts (Storm), Vayu (Wind) and Parjanya (Rain) and the
extraterrestrial gods like Dyaus (Sky), Varuna (Ocean), Ushas (Dawn) and Asvins (gods of
vision). This obviously shows that in ancient India human beings used to live in alliance with
nature and environment and this was also integrally connected with their rituals and spiritual life.
All four Vedas - the Rig, Sama, Yajur and Atharva recognize the importance of nature or
environment. It is something significant that the Vedic people regarded nature and the
environment in a holistic manner and worshiped each of its elements and entities. The Vedic
concept of Panch Mahabhutas explains that the five elements - Earth, Air, Space, Water and Fire
makes life on earth which are connected with Adhivoutik, Adhidaivik and Adhyamtik services of
human being towards all living and non-living objects of the creation and the objective of it is
“Sarvajanahitay Sarvajansukhay”. In this context, Upanishads talks about the interdependence of
these five elements in relation to Brahman or Paramatman, from which they arise: “From
Brahman arises space, from space arises air, from air arises fire, from fire arises water, and from
water arises earth” (Jain, 2011). 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

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earlier; thus they play an important role in preserving and sustaining the environment. (Dwivedi,
2001)
Vedas are the great sources of knowledge in Ancient India. The great sage
Krishnadwaipayan Vedavyasa codified and put the Vedas into writing after the great Kurukshetra
war. Initially these were in the form of Shruti (oral) which include: Rig Veda, Sama Veda, Yajur
Veda, and Atharva Veda which used to pass on from master to disciple. Originally the Shruti
Vedas consisted of four collections of mantras (Samhitas), but gradually with each of these
Samhitas, three more texts were attached: the Brahmanas, Aranyakas, and Upanishads. In some
of these Aranyakas (aranya in Sanskrit means forest) and the Brhadaranyaka (Great Forest)
Upanishad we find the reference of ecology and concern for environment.
Regarding the protection of environment the great seer of Rig Veda says:
“madhu vātāḥ ṛitāyate madhu kṣaranti sindhavaḥ
mādvih naḥ santuṣadhi.
madhu naktamutusāsu madhumatpārthiva rajah
madhu kṣorastu suryah
mādhirgābo bhavantu naḥ’’
(Rigveda,1/90/6,7,8)
(Environment provides bliss to people leading their life perfectly. Rivers bless us with
sacred water and provide us health, night, morning, vegetation. Sun blesses us with peaceful life.
Our cows provide us milk)
Striking the same cord, the Yajur Veda says:
Yantu Nadayo Varshantu Parjanyaah, Supippalaa Oshadhayo Bhavantu,
Annavataam Odanavataam Amikshyavataam, Eshaam Raaja Bhuuyaasam
Odanmudbruvate. Parameshtii Vaa Eshah Yadodanah.
Paramaamevainam Shriyam Gamayati.
(May the rivers flow and the clouds give rain. May the plants yield good harvest. May I
become the king of all those having plenty of food, boiled rice, curd and milk. Food is

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praiseworthy. This food is verily Brahma the creator. This will lead to the greatest prosperity
in the form of health and wealth.)
This mantra tells us of the importance of environment in human life, the role of nature
and people who produce the food. It equates the process of food production by farmers with the
act of God’s creation of the universe; it is the God who created the water, the plants, and the
farmers who produce food for us. The Vedic seer is profoundly telling the humanity to respect
God’s creation of nature which will bring peace and prosperity.
In ancient Indian scriptures all the elements of nature are considered as divine and
humankind was expected to respect and protect them. In Kshama Prarthana sloka (seeking
forgiveness) which is mentioned in Nandikeshvara’s Abhinaya Darpanam (a 2nd century AD text
on stage craft), the forgiveness of the Earth is sought before touching it.

Samudra-Vasane Devi Parvata-Stana-Mannddale |

Vissnnu-Patni Namas-Tubhyam Paada-Sparsham Kssamasva-Me ||
(Oh Mother Earth) The Devi who is having ocean as Her garments and mountains as Her
bosom, who is the consort of Sri Vishnu, I bow to you; please forgive me for touching you with
my feet.
Environment was considered as an affable abode in the Vedic literature. In Prithvi Sukta
of Atharva Veda, the Vedic seer is seeking the forgiveness of the Mother Earth for any kind of
unintentional action leading to her excessive exploitation, “Whatever I dig from thee, O Earth,
may that have quick recovery again. O purifier, may we not injure thy vitals or thy heart”,
(Hymn No-12, Sloka No-34). The Vedas put great importance to the protection of environment
and maintenance of purity. Instead of exploiting nature it teaches human beings to live in
harmony with nature and also to recognize the divine soul prevailing in all living and non-living
elements. A verse from Rig Veda Says, “the sky is like father, the earth like mother and the space
as their son. The universe consisting of the three is like a family and any kind of damage done to
any one of the three throws the universe out of balance.”

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Vedic culture and scriptures have profoundly stated about ecosystems and the
requirement for maintaining the balance. Another verse from Rig Veda says “Thousands and
hundreds of years if you want to enjoy the fruits and happiness of life, then take up systematic
planting of trees.” The Yajur Veda too mentions about nature-man relationship, “No persons
should kill animals helpful to all” (13.37). “O King you should never kill animals like bullocks
useful in agriculture or like cows which gives us milk and all other helpful animals and must
punish those who kill or do harm to such animals” (13.49). “The oceans are treasure of wealth,
protect them” (38.22); “Don’t poison (pollute) water and do not harm or cut the trees (6.33); “Do
not disturb the sky and do not poison the atmosphere” (5.43).
The Vedic seers were believed to be ‘Trikalagnos’ (one who can see past, present and
future) and this made them to create an awareness regarding the importance of water and its
conservation which is one of the most important components of environment. The Vedic seer in
Rig Veda says: “the water from heaven, the water from the spring, the bright pure water which
tends to the sea, may these divine waters protect us here.” (7: 49: 2) They had the knowledge of
the ecosystem and it is perceived in the following Sloka of Atharva Veda which talks about the
water cycle: “Waters from the ocean to the sky they carry up, they who pour from the sky upon
the earth…” (4:27:4). The Chandogya, one of the principal Upanishads says: “The rivers - all
discharge their waters into the sea. They lead from sea to sea; the clouds raise them to the sky as
vapour and release them in the form of rain……” (Bhattacharya, 2008) These aforesaid two
slokas are probably the oldest reference of hydrological cycle. In Ishopanishad, another
prominent Upanishads, the concepts of sustainable development and conservation of
environment were stated:
“īśhāvāṣhyamidan sarvan yatkinchan jagatyan jagat
tena tyaktena bhūnjithā mā gṛidhaḥ kashyaciddhanam’’ (Ishopanisad-1)
(All in this manifested world consisting of moving and non-moving are covered by the
lord. Use its resources with restraint. Do not grab the property of others- distant and yet to
come.”)

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The Vedic seer’s importance given to water which is the source of life for all living
beings including plants later developed a cultural tradition of pilgrimage on the banks of rivers
which has given the status of goddess. An important part of the beginning of any ritual or visiting
a temple in Hinduism is the purification of the entire body. It not only purifies one’s body but
also the mind. Such purification bathing is done in the sacred waters of some great rivers of India
like Ganga, Yamuna, Saraswati etc. and this is considered to be auspicious. The following
Shloka talks about this particular aspect which is also connected with man’s integral connection
with the environment:
“Gange cha Yamune chaiva Godavari Saraswati |
Narmade Sindhu Kaveri jalesmin sannidhim kuru ||”
(In this water, I invoke the presence of holy waters from the rivers Ganga, Yamuna,
Godavari, Saraswati, Narmada, Sindhu and Kaveri.)
The seer in the Rig Veda compares trees to human beings, Gods etc. They prayed to Indra
(The King of gods) not to separate trees from the forests and the sons from their fathers (8/1/13).
In the Vṛkṣāyurveda, planting a tree is considered to be equally beneficial as having ten sons:
“dasakūpa sama vāpi dasa vāpi sama hradaḥ
dasahrada samah putro dasaputra sama drumaḥ”
(Vrksayurvedah-5)
Atharva Veda states that trees provide us the life and thus save us. It categorically says
that trees eliminate pollution.
virudho vaisavadevih ugrah purusajivanih (6.7.4)
ugra ya visadhiusanih osadhTh (6.7.10)
Both the Rig Veda and the Yajur Veda mention that tree, like a mother, saves our earth
and give us milk in the form of pranavayu. They give man, life and also destroy the pollution of
atmosphere. Tree is mentioned as:
osadhTriti matarah ( YV 12.761), (RV. 10.97.4)
virudhah parayisnavah (YV 12.771), (RV.10.97.3)

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Sukla Yajur Veda also says the same: 'Osadyaste mulam ma himsisam' (1.25) Even if it
becomes necessary to cut a tree, Yajur Veda advises to request the tree so that the ecological
balance is not disturbed: “dyam ma abhilekhih /antariksam ma himsih /prthivyam sambhava”
More such references of preservation of environment are found in the Vedas, viz. “Do not
cut trees, because they remove pollution.” (Rig Veda, 6:48:17) “Do not disturb the sky and do
not pollute the atmosphere.” (Yajur Veda, 5:43)
Tulshi, Pippala and Vatavṛkṣa have great importance in the Vedic period and there are
many slokas on the importance of these trees:
“jābadināni tulashi rūpitāpi jad gṛihe gṛihe.
tābadvarṣha sahasrāni vaikunthe sa mahīyate’’ (Vṛkṣhāyurveda-9)
(He will live in Heaven for so many years as the Tulsi Plant will be in his house for the
equal numbers of days).
About the Vatavṛkṣha, Atharvaveda says:
“aśwatthu devasadanastritiyashamityo divi.
tatramṛitayasyo śakhan deva kushthamavanwat’’ (Atharvaveda,5/4/3)
(It is prohibited to cut Vatavṛkṣa because gods live in this tree and no disease will come
where this tree is planted)
The Oṣodhi Sukta of Rig Veda addresses tree as mother: ‘O mother! Hundreds are your
birth places and thousand are your shoots”: “śatan bu ambā dhāmoni sahashramutta tu ruhaḥ’’
(Rig Veda,10/97/2)
In The Bhagavad Gita, Lord Krishna says that he accepts the offerings in the forms of
objects of nature from his devotee: “Patram Pushpam Phalam Toyam, Yo Mey Bhaktya
Prayachchati Tadaham Bhakt Yupahrutam Asnaami Prayataatmanaha” (9.26) (I Accept A Leaf,
Flower, Fruit Or Water Or Whatever Is Offered With Devotion).
The practice of “Vanmahotsava” (Tree Plantation Ceremony) is mentioned in the Matsya
Puran. Agnipuran states that the plantation of trees and creations of gardens lead to eradication
of sin. In Padma Puran (56.40-41) the cutting of a green tree is considered as an offence
punishable in hell.
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“Vŗkshamschitvā pasun hatvā kŗtvā

Rudhira kurdamam
Yaddeva gamyate svargam narakam kena
Gamayate?ˮ
(By cutting the trees and killing the animals, if someone aspires to go to the heaven,
which is the way to hell?
Manusmriti also speaks about the protection of environment: “Do not excrete into water,
do not spit or throw dirty substances, blood or poison into water”. The statement itself gives
importance to the conservation of water resources. “In spite of the difficulty imposed upon self
one must walk after seeing the path meticulously, to protect the smaller creatures like ants etc.”
(6.68) The eighth chapter of Manusmriti gives an account of various amounts of fines to be
imposed for killing different types of animals.
Yajnavalkya, the last Vedic seer and the grand disciple of Krishnadwaipayan Vedavyas,
recommended penalties for the intentional damage to vegetation. In the Vyavahara – adhyaya of
his classic work Yajnavalkya Samhita, he prescribes the various levels of fines to be imposed for
harming animals and vegetation (verse 225-229). The verse no. 226 states:
“Lingasya chedane mŗtoyu madhyamo
Mulyameva ca!
Mahapasunameteshu sthāneshu
Dviguno damaó!!”
(Cutting the genitals of or killing the small animals will attract 500 panas and the value of
the animals to be reimbursed to its owner by the offender. In case for bigger animals like cow,
horse, elephant etc the penalty will be 1000 panas.)
Now a day various efforts are there to avoid any further disaster the mankind is already
witnessing in the form of global warming, uneven rainfall, depletion of ozone layer and other
environment calamities. Different countries of the world have also enacted various environment
protection laws for the preservation of environment. The powerful countries of the world are also
partners of different international treaties for the protection of the environment. The Earth
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Summits of different countries are trying to address this burning issue. The concept of
sustainable development by keeping the equilibrium of the environment has become the
economic agenda of the world. In this context, the possibility of getting a way out of this burning
issue of ecological imbalance can be found in the ancient Indian scriptures and literatures which
give this message to humanity thousands of years ago:
“Om dyauh shanti rantariksham shantih
Prithvi shantirapah shantih
Oshadhayah shantih Vanaspatayah shantih
Vishvedevaah shantih Brahma shantih
Sarvam shantih Shantireva shantih
Saamaa shantiredhih
Om shaantih, shaantih, shaantih!”
(Yajur Veda 36:17)
(May peace radiate there in the whole sky as well as in the vast ethereal space everywhere. May
peace reign all over this earth, in water and in all herbs, trees and creepers. May peace flow over
the whole universe. May peace be in the Supreme Being Brahman. And may there always exist
in all peace and peace alone. Om Shanti, Shanti, Shanti to us and all beings!)

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