Radha S. Gautam
S. B. Garda College, Navsari, Gujarat, India.
Abstract. Nature is regarded as a force which manages human existence. Over the last few years natural disasters like flood, earth quakes, land-slides, species extinction etc. are disrupting the biophysical conditions that make earth a suitable place for all species. The disbalance in ecosystem on which human life depends has threatened and endangered the very existence of human life. The drastic changes in the climate urgently warrants a comprehensive global attention and demands co- ordinated collective measures at individual, societal, national and international level. The present paper explores the interface between society, culture and nature. The paper also reviews some cultural practices which Indian society followed to maintain an ecological balance in the past. The paper concludes by recommending some suggestive measures to combat environmental challenges.
Key Words: Environmental Precarity climate changes, human existence, Nature, society.
Introduction
As long as this (Nature) exists, there will always be comfort for every sorrow…. nature brings solace in all troubles.”
(Anne Frank, The Diary of a Young Girl )
Nature is an indivisible part of the existence of all forms of the world. In the last few decades the environmental problems like unstable climate, tsunami, flood, earth quakes, heavy storms, land-slides, species extinction, melting of the glaciers etc. are disrupting the biophysical conditions that make earth a suitable place for all species. The modernization, urbanization, advancement in science and technology, industrialization, mechanization, deforestation, population explosion, over-exploitation of natural resources, disbelief in ancient traditions has caused disbalance in ecosystem on which human life depends adversely affected, threatened and endangered the very existence and survival of all forms of life on earth.
The connection of humans to environment is so indispensable that avoidance of environment
directly poses challenges to the very existence of humans. Environmental crisis is perhaps the greatest crisis human civilization has ever faced because it has posed challenges on the very existence of this universe. The survival of human life on Earth is not possible without an ecological balance and pure environment.
World-wide consciousness for safe environment for human existence began only in later phase of 20th century. Since then the world has made efforts to combat environmental crisis; many policies are charted out to conserve and protect the environment; many NGOS are contributing: world level organizations have been constituted, but all these efforts are insufficient to check the increasing environmental crises. In this context, ancient wisdom in Hindu scriptures becomes rich sources which if implemented in its totality in today’s world, can help in combating environmental precarity. The growing neglect of nature must be a matter of serious concern of one and all because not only in urban areas but even in local, rural or indigenous communities ancient traditions and customs are eroding constantly and there is a great impact on the environment.
The present paper explores the interface between society, culture and nature. The paper reviews some cultural practices which Indian society followed to maintain an ecological balance in the past and attempts to explore how Indian Culture and scriptures have shown their interest in natural world and its ecology. The paper concludes by advocating that we can save the environment from drastic changes and contribute at individual, societal, national or international level by turning to ancient wisdom prevalent in Indian scriptures.
Environment and Hinduism
Human history of valuing nature is long and has many aspects- moral, religious, ethical , religious, social, divine, cosmic etc. Reverence for nature is embedded in the fundamental values of Indian Culture. Human beings and nature have mutual relationship is reinforced in our scriptures. India worshipped nature long before ecology attracted attention of the West. India has a long history and tradition of harmonious coexistence of man and Nature.
The ancient Indian tradition was strongly cosmos-centric, where human beings lived as part of a system where everything was related to everything else. Nature was not the thing to be conquered but mother to be worshiped. The Indian approach to nature is very well defined by an eminent environmentalist:
“….. our ancestors essentially followed natural principals. Whether they were developing the science of architecture or founding villages, towns and cities, or developing farming, or weaving methods, or developing techniques for making steel, or developing Ayurveda, the science of medicine, or were formulating customs, rituals, and festivals, they never allowed themselves to be far removed from nature, or the laws of nature.” (Banwari p.xvii)
Hinduism has a definite code of environmental ethics. According to it, humans may not consider themselves above nature, nor can they claim to rule over other forms of life. Hence, traditionally, the Hindu attitude has been respectful towards nature. A man had to recognize what powers of nature he could not control and was thus compelled to resort to prayer to win the cooperation of the winds and rains to ensure the regularity of the monsoon; for the control of earthquakes, forest fires and all significant elements of nature. Every aspect of nature is sacred for the Indic religions: forests and groves, gardens, rivers and other water bodies, plants and seeds, animals, mountains and pilgrimage centres. Listed below are five
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of the best practices for the environment, according to Hindu text.
Nature is seen as divine force uniting the worlds of humans , plants and animals in Indian culture. It is believed that there is presence of God in every particle of the universe, ‘kad kad me Bhagwan’. Gita says that God is everywhere: “….the super soul exists, pervading everything ( Bhagwat Gita 13.14) In The Bhagavad Gita, sloka 20, Chapter 10, Lord Krishna says,
“I am the super soul,… seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings”.
Indian culture has greatly promoted and advocated environmentalism and has been an environmentally conscious philosophy. Nature worship is one of the most important subjects of environmental ethics of Indian culture. Since a very early period, people were quite sensitive towards saving their environment. Respect for the natural environment finds its best expressions in the cultural practices of the people. Culture functions as one of the important connecting link between nature and human beings. In this connection Indian house wives have contributed significantly to sustain the traditions and culture. Every aspect of the life of Indian house-wife is closely associated with nature. The Indian housewife begins her day by decorating her main entrance door with beautiful designs made of wheat or rice flour. This serves multiple purposes. On one side it beautifies the entrance, on the other side it supplements food for the small insects like ants and thus there is no need of any insecticide to keep them out. Indian wives worship Banyan trees and Peepal trees. These trees are considered very sacred and people were encouraged to grow them and forbidden to cut them.
Tulsi plant is another sacred plant which apart from releasing oxygen and purifying the atmosphere, is used as medicine in coughs, fevers and colds. These are unique trees which releases oxygen 24 hours. She worships and waters Tulsi ( basil) plant every day. Every day Indian wives give rotis ( Indian bread) to Cows and dogs and other animals. This way strengthening the Indian belief that even animals have their share on this earth. There was tradition to give food to crows and fish which is still in practice at various places.
The culture of conservation of nature dates back to the ancient Vedic Period. In terms of significance, Vedic culture is the core element and origin of Hinduism. The harmony between human beings and nature was integral to the Indian Culture. The Indian Cultural life was embodied in such a way that all its aspects existed in inter-related manner and perfect harmony with another. Human life was well coordinated with nature. Ancient people knew very well that balance in nature is necessary for the happiness of human beings. They expressed their gratitude even to the animals for their service to the humankind.
Ancient Indian scriptures have many references on conservation of environment, ecological balance, importance of plants , water natural phenomenon’s, forests and other related subjects.
The ancient Indian texts Ramayan, Mahabharat, The Vedas, the Upnishads, the Manusmriti, Arthasastra etc. show a great appreciation for the natural world and address the earliest concern for preservation of environment and ecological balance. These scriptures are full of hymns which celebrate the supremacy of various natural entities. These verses express deep sense of reverence to Nature which was not considered an entity to be conquered.
Kautilya’s Arthasastra contains a number of sutras which express environmental related
awareness as well as concern for the plants, vegetation and animals. Kautilya mentions in Arthsastra that it is the duty of the king to protect forests, irrigation works and mines.
Cutting of flowering or fruit bearing trees or shadowy trees was prohibited. Punishment and fines were levied upon those who harmed trees depending upon the type of harm caused to the trees. Arthasastra also shows great concern for animals and mentions serious punishment for those who harm animals.
Kautilya has given great importance to the conservation of the forests. There are references which instructs to conserve and preserve medicinal plants. Punishment was provisioned for cutting trees or harming animals. According to Kautilya, cutting trees or its branches is an offence and he prescribed various punishments for it:
‘For cutting the shoots of trees in city parks that bear flowers or fruits or yield shade (the fine shall be ) six panas, for cutting small branches twelve panas, for cutting stout branches twenty four panas, for destroying trunks the lowest fine for violence, for uprooting (the tree) the middle (fine)’. ‘In the case of bushes and creepers bearing flowers or fruit or yielding shade the fines shall be half, also in the case of trees in holy places, penance groves and cremation grounds’ (AS.19.-26,28)
In the Vedic age people were basically nature worshippers and were greatly concerned with environment and its conservation. They worshipped nature and its various manifestations.
Hymns of the Vedas express an encompassing world view which perceives all elements of the world whether human beings, animals or nature as being part of the same spiritual power. We find many references to varied aspects of nature in the Vedic texts like the Vedas, Aranyakas, Upnishads, Samihitas etc.Verses in Vedas express a deep sense of communion of man and nature and emphasise essentiality of Forests, plants, afforestation for maintaining ecological balance.
The ‘Bhumi Sukta’ in Atharva Veda is the most beautiful celebration of the mother Earth as the shelter of all living and non-living beings. Earth is revered as goddess, which feeds everyone. All the forms of earth and of life on it are the children of earth. Rivers, trees, animals are attendants of the earth goddess. Even thousand years ago, our sages declared that the earth is for everyone. Bhumisukta indicates the environmental consciousness of Indian ancient seers.
The Rigvedic hymns refer to many gods and goddesses which are identified with natural entities like sun, moon, thunder, lightning, snow, rain, water, rivers, trees etc. These natural resources have been worshipped as sources of health, wealth and prosperity.
The five elements- earth ( Prithvi), air ( vayu), fire ( Agni), water ( aapa),and space ( Akash) known as Panch-maha bhuta are given great value in Indian scriptures. The harmonious coexistence of these five elements is essential for the well- being of life on earth. There are many hymns in Atharveda which describe the relationship of human beings and other forms of nature. The sun is considered the soul of the world. Fire is the other important deity of Vedas which serves the human from birth to death. Water is not only an element of purification but also the element pervading all life.
Tree worship is an integral part of Indian Culture since ancient time and there has been a long tradition of planting trees and growing them by the side of water bodies like wells and ponds. Indus- Sarasvati civilisation has many seals of that have imprints of trees. Vedas
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refer to the ‘cosmic tree’ which was known as ‘Tree of Life’ and was the symbolic of power embracing the entire universe. Trees and plants were considered as living beings and to harm them in any way was regarded as a sin.
There are many references to various herbs, trees, and flowers and their significance in the four Vedas. In the ancient texts we have references of trees like kalpavṛkṣa, pārijāta, Padma (lotus) and trees like vaṭavṛkṣa (banyan), pālāśa The worship of the pipal tree (also known as Boddhi tree, aśvattha in Sanskrit, Ficus religiosa) became a folk ritual, and the pipal was called the king of trees in Brahma Purāṇa. In the course of time, many such plants and trees came to be associated with various gods and goddesses and were worshipped accordingly.
Like other Hindu scriptures Mahabharat assigns great significance to the environment and the divine energy inherent in the different constituents of the world. In the Anusasanaparvan we get a full chapter (58the one) which praises the construction of water reservoirs and planting of trees as great acts which emancipates human beings:
“By planting trees one acquires fame in the world of men and auspicious rewards in the world hereafter. “
“The planter of trees is rescued in the next world by the trees he plants like children rescuing their own father.”
“…..all have recourse to trees as their refuge. Trees that bear flowers and fruits gratify all men. The planter of trees is rescued in the next world by the trees he plants like children rescuing their own father.” (Mahabharat Anusasana Parva 58)
“….. the man that is desirous of achieving his own good, should plant trees by the side of tanks and cherish them like his own children.” (Mahabharat Anusasana Parva 58)
Pipal tree is given great significance in ancient India. There are references of Pipal tree in Panini’s Ashtadhyayi (4.3.48), Kautilya’s Arthsashtra (1.20) and Varahamihira’s Brihatsamhita (59.5). The Vishnu Purana says that just as the Pipal tree is contained in a small seed, so is the whole universe contained in Brahmin. Rigvada considers it a symbol of cosmos ( Shatapatha Brahmana IV.3.3.6) The Atharva Veda ( V.4.3) refers to it as the permanent seat of the gods: Ashvatthodeva sadanah ( Atharva Veda XIX. 39.6) The pipal tree was regarded as a miniature symbol of the universe.
Similarly, trees such as bael (Aegle marmelos), aśoka (Saraca asoca) sandalwood and coconut hold special significance in various religious rituals; so do dūrvā grass (Cynodon dactylon), tulsi or tulasī (Ocimum), the banana, lotus, marigold, china rose (hibiscus), and the flowers of milkweed (aak, Calotropis). Flowering trees were given special significance and reverence. Even there was provision of fines on damaging plants and trees. According to the usefulness of the several kinds of trees a fine was decided. Pradushan of any kind was critiqued and was a punishable act. ‘ Punishment... should be awarded to those who throw dust and muddy water on the roads... The great Rishi Charaka predicted the consequences of imbalance in Nature
“Due to pollution of weather, several types of diseases will come up and they will ruin the country. Therefore, collect the medicinal plants before the beginning of terrible diseases and change in the nature of the earth.” (Charak Sanihta, Vimanasthanam’. 3.2)
The Puranas had also great concern for environment, flora and fauna. There are many
references in Puranas in which plants are assigned human attributes and great sanctity.
Great importance is attached to planting trees in these scriptures. Agni Purana says that the plantation of trees and creation of gardens lead to the salvation from sin. In the Padma Puran the cutting down of a green tree is considered an offence punishable in hell. Thus protection of the nature was regarded as a sacred duty.
Manusmṛti gives a distinct classification of plants and states that trees have human emotions and can experience pleasure and pain:
(Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called vriksha. (1.47) But the various plants with many stalks, growing from one or several roots, the different kinds of grasses, the climbing plants and the creepers spring all from seed or from slips. (1.48.)These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences), possess internal consciousness and experience pleasure and pain. (1.49.)
The whole universe together with its creatures, belongs to the God. Implicit in this thought is that no creature is superior to any other and that a human being should not have absolute power over Nature. Recognizing the presence of divine in all forms of nature, our Scriptures teaches us not to harm others.
Forests and Sacred Groves have specific significance in ancient Indian culture.The system of sacred groves was very common in ancient India. The Ramayana and the Mahabharata are replete with references to forests, rivers and mountains. Many myths, religious beliefs and stories are associated with these sacred groves. The protection of such groves was considered a pious dharma and cutting of trees was prohibited in such groves. There was a provision of serious punishment for those who damaged these groves.
Culture and environment have always been closely interlinked. India has a long tradition of conserving nature and was based on natural principles whereas modernity, science and technology, industry are western concepts based on materialistic and consumeristic way of life.
Our traditions and rituals passed down to us are the belief systems which have contributed hugely in protecting civilisation and environment. Since sanctity is attached to them, people followed them with great faith. The traditions that have paid reverence to plants, trees, animals, forests, rivers and mountains have played a significant role in protecting and conserving Environment over centuries. But it is in the modern time this belief system is broken in the name of rationality or modernity or development and the whole humanity has to pay the cost of it.
Eco organism of Indian culture is threatened by outside forces such as modernisation, industrialisation and advent of science and technology. Ecological crisis is due to the quest for worldly materialistic pursuit. Unfortunately all that was good and observed for the ecological balance in the past is discarded as irrational in the modern age in the name of modernity and development. There is no end of greed and desires. Indian culture discourages consumerism which is the main cause of straining and exhausting the natural resources due to overuse or misuse. It is sheer illusion that just by multiplying our comforts and needs, we are making your life happy.