VEDAS AND ENVIRONMENT PROTECTION (1)

VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU

INTRODUCTION
Human beings are never alone as a species in the Universe. They are also interconnected with the Earth, Sun, Moon and other planets orbiting in their appointed domains. In
the ultimate reality, nothing remains unconnected in the cosmos. Ecology is the study of each
individual’s and each species’ or association of species’ requirements and their limits of
tolerance in relation to environmental factors.
Human beings have been interested in ecology since the beginning of civilization. Even
our ancient scriptures have included practices and values related with ecological and
environmental conservation. The concept of ecological and environmental conservation “enters

into every form of religion…. It rests on the earliest conceptions of the unity of life in nature, in
the sense of communion and fellowship with the divine centre and source of life…”.
At the time when her history began, India was a land of vast forests. Those forests not
only administered to the daily needs of the people, giving them shelter from heat of the sun
and ravages to storms, green pastures for cattle and abundant fuel for sacrificial and
architectural purposes, but they also made a permanent impression on the minds of the people.
Environmental protection is a practice of protecting the natural environment on
individual, organizational or governmental levels, for the benefit of both the natural

environment and humans. Due to the pressures of population and technology, the biophysical
environment is being degraded, sometimes permanently. This has been recognized, and
governments have begun placing restraints on activities that cause environmental degradation.
Since the 1960s, activity of environmental movements has created awareness of the various
environmental issues. There is no agreement on the extent of the environmental impact of
human activity, and protection measures are occasionally criticized.
Pollution is the introduction of contaminants into the natural environment that causes
adverse change. Pollution can take the form of chemical substances or energy, such as noise,
heat or light. Pollutants, the components of pollution, can be either foreign substances/energies
or naturally occurring contaminants. Pollution is often classed as point source or nonpoint
source pollution.
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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
Large cities with thousands of steaming, polluting planets and factories can be found
nowadays all over the world. The by-products of their activity affect all living beings. Much is
spoken now about acid rain, global warming and ozone depletion caused by tons of harmful
substances emitted by industrial enterprises.

Academic institutions now offer courses, such as environmental studies, environmental
management and environmental engineering, that teach the history and methods of
environment protection. But many of us do not know that protection of the environment has
been stressed from the Vedic Period onwards in our Sanatana Dharma (Hinduism) codes.
Environmental protection is influenced by three interwoven factors: environmental
legislation, ethics and education. Each of these factors plays its part in influencing nationallevel environmental decisions and personal-level environmental values and behaviors.
The protection and preservation of environment is integral to the culture and religion of
most human communities; nature is seen as an essential part of the society at large.
From the earliest days of the Hindu civilization, reverence for the environment has been
an integral part of Hindu society. Our ancient forefathers perceived God’s presence around
them through nature; they considered the natural forces which affected their lives as
manifestations of the Supreme Being or God named Brahman.
People worship trees, mountains, rivers, and they worship the universe, the spiritual
world. Now it is all gone. Hinduism can save the world from global annihilation. Hinduism has
the potency and the power. But today people don't pay attention to our great ones.
Hinduism contains numerous references to the worship of the divine in nature in its
Vedas, Upanishads, Puranas, Sutras, and its other sacred texts. Millions of Hindus recite
Sanskrit mantras daily to revere their rivers, mountains, trees, animals, and the earth.
It is not true to say that the Vedas are a series of sacred texts used in religious rituals
and sacrifices. The Vedas are essentially archetypal poetry of high literary value. They are

mythical in nature and their language is symbolic.

Being mythical, they have multiple

meanings, and, therefore everyone seeks their requirement in accordance with the archetypal
truths of the Vedas.
Hinduism teaches that the five great elements (space, air, fire, water,and earth) that
constitute the environment are all derived from prakriti, the primal energy. Each of these
elements has its own life and form; together the elements are interconnected and
interdependent.
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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
There are a number of references about forests, trees and gardens (vatikas) made in
the Mahabharata and the Ramayana. Our Rishis/Munis loved to live far from the towns and
they had their ashrams built in the forests. It is believed that our Rishis used to rear trees as
their own because trees absorb harmful gases such as carbon dioxide and emit life giving
oxygen (pranavayu) for the benefit of human beings. Thus trees are the life-line (prana) of all

life on this earth.
Our rishis had foreseen the environmental degradation. They had even thought of ways
for keeping the environment clean and under control. They never allowed any imbalance to
occur in environment. The Vedas talk about self-realization by way of various ‘yajnas’ for
keeping the environment clean and free from insects. The effect of many pollutants and
harmful materials could be got rid of by performing ’yajnas’.
The Vedas prohibit wasting or polluting water and natural resources. They prescribe
that villages and towns should be surrounded by trees and forests.
A 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”. These verses carry
a message to desist from inflicting any injury to the earth and embark upon constant a
forestation for survival or else the ecological balance of the earth would be jeopardized.
Hymn IX of Book 10 of Rig Veda is dedicated to Water. The hymn recognizes the life
giving ability of water, not only physically but also spiritually. The prayer concludes that plentiful
supply of pure water be always available.
Further, Rig Veda 1.6.3 states: "Nature's beauty is an art of God. Let us feel the touch
of God's invisible hands in everything beautiful. By the first touch of His hand rivers throb and
ripple. When He smiles the sun shines, the moon glimmers, the stars twinkle, the flowers
bloom. By the first rays of the rising sun, the universe is stirred; the shining gold is sprinkled on

the smiling buds of rose; the fragrant air is filled with sweet melodies of singing birds, the dawn
is the dream of God's creative fancy."
The Yajurveda too mentions about plants and animals, the ill effects of cutting the
trees; and the poisoning of the atmosphere; but it also discusses about energy relations of the
global ecosystem. “No persons should kill animals helpful to air” (Y.V.13.37).

Further, Yajurveda (16:17) mantra says that for the protection of the country from all
sides, the forests have to be well protected. From such mantras one is able to understand the
importance given to environment even during the Vedic days.
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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
The Atharvana Veda says that "Let there be peace in the heavens, the Earth, the

atmosphere, the water, the herbs, the vegetation, among the divine beings and in Brahman,
the absolute reality. Let everything be at peace and in peace. Only then will we find peace."
Although there was as such no concept of the word “Pollution” those days, but it was
referred in terms of “Poisoning” of environment. In the verse 18.17 it recalls that three things

cover the universe the air, water and the plants and they are essential for all lives on earth to
exist.

“Plants and herbs destroy poisons (pollutants)” (A.V.8.7.10); “Purity of atmosphere

checks poisoning (pollution)” (A.V.8.2.25).
The Vedic Hymn to the Earth, the Prithvi Sukta in Atharva Veda, is unquestionably
the oldest and the most evocative environmental invocation. In it, the Vedic seer solemnly
declares the enduring filial allegiance of humankind to Mother Earth: 'Mata Bhumih Putroham

Prithivyah: 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 endeavours and fulfilment of all righteous aspirations. A covenant is made that
humankind shall secure the Earth against all environmental trespass and shall never let her be
oppressed.
A soul-stirring prayer is sung in one of the hymns for the preservation and conservation
of hills, snow-clad mountains, and all brown, black and red earth, unhurt, un-smitten,
unwounded, unbroken and well defended by Indra.
The Vedic seers regarded the Earth as 'sacred space' for the consecrated endeavours
and aspirations of humankind and for the practice of restraint and responsibility. This

affirmative view of the inviolable sacred space in human consciousness is integral to the Vedas
and the Upanishads. On it rests the Vedic vision of a world filled with the purity of the spiritual
environment and the sanctity of environmental spirituality and morality.
The Vedas therefore, advise become divine bureaucrats of God to save this divine planet
from social, moral and physical pollution.
The Upanishads are appeared in the later period of Vedic Age. The Upanishads sages
perceived the existence of God in trees and other plants and those were gifted to man as a
companion for mutual survival. “The God who exists in the Universe, lives in air, water, in fire
and also in trees and herbs, men should have reverence for them”.

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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
The Upanishads explains the interdependence of these elements in relation to Brahman,
the supreme reality, 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.”
The Isha-Upanishad has revealed the secrets of existence of life on earth and the
importance of every organism for mutual survival.

Here is a hymn from Isha Upanishad: "Everything in the universe belongs to the

Supreme God. Therefore take only what you need, that is set aside for you. Do not take
anything else, for you know to whom it belongs".
Thus, in the Mudaka Upanishad the divine is described as follows: “Fire is head, his

eyes are the moon and the sun; The regions of space are his ears, his voice the revealed Veda,
The wind is his breadth, his heart is the entire universe, The earth is his footstool, Truly he is
the inner soul of all.”
We have 18 main Puranas and 18 Sub-Puranas. All Puranas contain messages related to
conservation of environment. For example, in Narasimhapuranam mentioned that killing of
birds for eating was prohibited. “O, wicket men, if you kill a bird then you are bathing in a river,
pilgrimage, worship and yagnas are all useless”. In the Skanta Purana, “The inhabitants of a
house which has sacred basil (Ocimum sanctum-Tulsi plant) are fortunate.
In Varah Purana (172.39) says that “One who plants a peepal (Ficus religiosa), one
neem (Azadirachta indica), one Banyan (Ficus benghalensis), two pomegranates (Punica
grantum), two orange (Citrus reticulate), five Mango trees (mangifera indica) and ten flowering
plants or creepers shall never go the hell’.

The Matsya Purana mentions about

‘Vanamahotsava Festival’.
In Padma Purana (56.40-41) ‘the cutting of a green tree is an offence punishable in
hell.’

Further, the Padmapurana warns: "A person who is engaged in killing creatures,

polluting wells, and ponds and tanks, and destroying gardens, certainly goes to hell."
(Padmapurana, Bhoomikhanda 96.7-8)
Valmiki Ramayana is the First Poem (Adi Kavya) in Sanskrit language. The interaction
between man and nature is quite evident throughout the Poem. The very first instance which
formed the source of the Epic poem is the episode of Valmiki cursing a hunter who shot down a
heron bird when it was in union with the female counterpart. The following verse bursts forth
from the mouth of Valmiki which became the “first” verse to be composed by a man:

Maa Nishaada pratishtaam tvam agamah saashvatee samaah, |
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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN

RESEARCH UNIT, IGNOU

Yat Krauncha-mithunaad ekam avaadheeh kaama-mohitam ||
“O hunter! You will not live for long since you shot down the male one out of a pair of
heron birds as it was making love.”.
This suggests the importance attached to the preservation of life in forests. None was
entitled to kill any animal, bird or animal in the vicinity of the tapovana (penance groves) or
even the forests unless it was absolutely necessary.
During the Ramayana age there were dense forests e.g., Chitrakoota, Naimishaaranya,

Dandakaranya, Panchavati etc., which abounded in wild life. A very interesting and eventful part
of Rama’s life is associated with his wanderings in the dense forests of India.
Trees are treated with great respect because, like all living things, trees have an atman
or soul.
The holy scripture Bhagavatam (Volume 2, Chapter 1, Verses 32-33) says, "The air is
His breath, the trees are the hairs of His body, The oceans His waist, the hills and mountains
are His bones, The rivers are the veins of the Cosmic Being (Brahman), His movements are the
passing of ages".

In The Bhagavad Gita, sloka 20, Chapter 10, Lord Krishna says, "I am the Self seated

in the heart of all creatures. I am the beginning, the middle and the very end of all beings". All
beings have, therefore to be treated alike."
Further, Bhagavad Gita 3:12 says that: For, so sustained by sacrifice, the gods will

give you the food of your desire. Whoso enjoys their gift, yet gives nothing, is a thief, no more,
no less.
In the Charak Samhita, destruction of forests is taken as destruction of the state, and
reforestation an act of rebuilding the state and advancing its welfare. Protection of animals is
considered a sacred duty.
The Mahabharata hints that the basic elements of nature constitute the Cosmic Being
-- the mountains His bones, the earth His flesh, the sea His blood, the sky His abdomen, the air
His breath and agni (fire) His energy.
Wherever we look in Hindu scripture, we can find references reinforcing the central pillar
of Hindu environmental thought: All is God, all is Divine, all is to be treated with reverence and
respect, all is sacred.

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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
Hinduism has revered the tree for thousands of years. Official seals from the Indus
Valley civilization (circa 3000 BC) depict the tree as a powerful symbol of abundance. King
Ashoka (304 – 232 BC) created laws and edicts for the protection of forests.
By recognizing the five elements that were essential for life and elevating every species
of plant and animal to sanctity, Ancient Indians recognized and respected the importance of
biodiversity. But today people pollute and destroy with impunity. The earth and its bounties are
sacred creations. Unless we revere them and revive a respect for their sanctity, we have little
chance of saving them.
The protection of forests as sacred forests and of several tree species as sacred trees
belongs to the religion-based conservation ethos of ancient people all over the world. Although
such practices became extinct in most parts of the world, basically due to changes in religion,
and during recent times due to changes in resource use patterns, conserving sacred forests
continue to be of much importance in religion, culture and resource use systems in many parts
of India.
IMPACTS OF RELIGION ACTIVITIES AS ENVIRONMENTAL DEGRADATION
“Waters have healing powers, they drive disease away; they have a balm for all, let

them make medicines (RV, X; 137; 6, 7); this reminds us of the fact that water is the substance
that has the greatest dissolving

power.

A very large amount of substances are water

soluable.”
The above suktam has been mistakenly understood by our people. Sometime our rituals
have become restricted to festivals without a trace of the spiritual core. The archetypal example
is that of pollution of rivers. Ganga and Yamuna, the most revered of all the rivers, have been
polluted beyond imagination and all in the name of reverence. From immersion of bodies to
mass bathing on auspicious occasions like Kumbh and Ardh-Kumbh, several activities have
led to a phenomenal increase in the microorganism content of the water, as indicated by the
biological oxygen demand.
Mass bathing is accompanied by mass defecation. Apart from that, the offerings of a
plethora of materials - from ghee to flowers - are made to the river. This contributes high levels
of organic matter to the river. As several infections are transmitted through water, and there
are good chances that the bathers are infected by viruses and pathogens that cause diseases
like typhoid, cholera, bacterial dysentery and jaundice.

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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
Immersion of bodies is another major problem, as can be seen at cities situated along
the banks of the Ganga. In towns like Varanasi, one can easily come across a dead body even
when the river is almost flooded. Several times, the reason for this is economic as the overall
cost of the last rites is beyond the means of poor people. "However, even some rich people,
who can easily afford to cremate their dead according to the norm, do not do it.
The problem of pollution is also linked to the immersion of idols after worship. With
growing urbanization and increase in population, worship is increasingly becoming an individual
affair wherein each family has its own idol, unlike in the past, when festivals like Dusshere
Festival, Ganpati Utsav were a social affair with the community participating as a whole.
With the thousands of idols that are immersed every year in the lakes, nearly a hundred
tonnes of soil is added to the lakes. Not only the the Hindu rituals that are polluting the lake but
also when Muslims observe the day of Moharram, tazia s (elaborately decorated representations
of the tomb of Husain, the grandson of Prophet Muhammed) are immersed in the lakes. This
makes the lakes abundant with materials like clay, hay, cloth, paper, bamboo, wood, adhesive
material and soluble/non-soluble paints containing various chemicals. In addition to the
biodegradable material polluting the lakes, heavy metals like cadmium, chromium and zinc have
also been detected in the lakebed making the air noxious.
Further, a study shows that the levels of air pollutants like sulphur dioxide, oxides of
nitrogen, suspended particulate matter and carbon monoxide rise substantially during
Deepawali, further deteriorating the ambient air quality.
A potential health hazard, noise pollution levels also register a substantial increase
during Deepawali. A more common sources of noise pollution - also linked mostly to religious
occasions - are the blaring loudspeakers that are put up on several religious festivals, in
particular during Durga Puja.
Yet another festival, Holi, is showing how Hindus have drifted away from their culture
and traditions. A festival of colours which follows the harvest of the rabi crop and the arrival of
spring - just as Deepawali celebrates the harvest of the kharif crop - Holi was characterised by
natural colours extracted from plants.
But today, the colours used include paints and dyes, in addition to a lot of synthetic
colours containing a plethora of chemicals, many of them harmful. People often complain that
while removing the colours smeared during Holi, the skin virtually comes off.

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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
Although people from different backgrounds cite different causes for the deplorable
spiritual state of Hindus, there is unanimity on one count: the increasing commercialization that
is leading to degradation of values and ethics."All this is the gift of the so-called civilisation,"
says R R Pandey, professor of philosophy at the BHU. According to him, factors like
globalisation have led to increased commercialization of our traditions and rituals. People
cannot see beyond money.
"The decline in values has led to increased greed and corruption. This, in turn, has made
us forget our stewardship towards nature, leading to exploitation and degradation of the
environment.”
What has led to commercialization of values? "The traditions and scriptures have been
misunderstood and misinterpreted. This can be the problem with a primarily ritualistic tradition.
The rituals might remain, but the values might decline.”
Authorities tend to ignore environmental issues linked with religion, fearing that they
might hurt the religious sentiments. Further, religious teachers keeping people in the dark about
the scientific aspects of things. How will Hinduism face up to the challenges of the changing
world in the new millennium?
According to Swami Sevak Charan of the Sri Vrindavan Conservation Project, teachings
relating our traditions to the environment should be incorporated in school syllabi. "All these
things have to be institutionalised," "Nature was the centre of everything. The deities and gods
were symbols of natural forces. Some things were made mandatory to ensure that people
follow them in the name of religion and help keep things in balance." If India is to have a clean
and healthy environment, it is imperative that the spiritual force of Hinduism - hidden under the
garb of polluting rituals - is brought to the fore again.
VEDAS, ENVIRONMENT AND POLLUTION
Hence, our activities are mainly responsible for deterioration of the environment
today.

The factors responsible for environmental pollution are uncontrolled population,

urbanization, industrialization, pesticides, automobiles, excessive noise and deforestation.
Today, the world is facing the brunt of environmental pollution. Various organizations
and agencies at the international, national and regional levels are concerned about
environmental degradation and are engaged in finding ways to contain, if not eliminate,
environmental pollution within acceptable levels.

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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
The depletion of the stratospheric ozone layer and the consequent adverse effects on
human health, plant and animal life and ecosystems in general are some of the most serious
environmental issues that concern all nations.
Keeping this dreadful situation in view, scientists and other experts are trying to find
solutions to counter the imminent threat to environment. It is incumbent on our industrialists
and politicians to take concrete steps to minimize damage to environment. Practical solutions
need to be found to check environmental pollution.
Domestic and industrial harmful wastes should not be let into rivers and other water
sources. Over the years, the rivers have become polluted and if this trend continues, drinking
water, a basic need of life, will become scarce. Forests and trees need to be protected at all
costs as these check soil erosion and control floods.
We should clearly aware and sensitive to the need to maintain an ecological balance
between human activities and the beauty and proliferation of nature. Our policy should be
aimed at responsible environmental protection; our objective is to prevent any type of
contamination in our operations, as well as producing minimum impact in the places where we
have our excursions. One of our main concerns should be not to affect the ecosystem of the
flora that is endemic to the region nor alter any reproduction processes of local fauna.
Good environment is also essential to ensure basic human rights, even the right to life,
for no human right can be secured in a degraded environment. Misuse of our natural resources,
a key environmental issue, has direct impact on fundamental human rights such as right to
food, right to water, right to air and right to life itself. It is important to draw linkages between
environment and human rights to further build bridges between legislations relating to the two.
All these rights have an essential relationship with the environment of a human being.
If we look at society from a historical perspective, the importance of protection and
preservation of environment integral to the cultural and religious ethos of humanity can be
ascertained. Although human beings are considered the most intelligent life form on earth, they
are responsible for most of the damage done to planet earth.
Mahatma Gandhi’s principle of simple living, based on dharmic Hindu principles, is a
strong counterpoint to rampant worldwide consumerism, which in some societies has reached
repulsive excesses. Teachings and principles of Hinduism can be adopted by these grassroots
movements, to awaken human beings from their complacency or lack of urgency.

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VEDAS AND ENVIRONMENT PROTECTION
RAMAMOORTHY THIYAGARAJAN
RESEARCH UNIT, IGNOU
The Vedas deal exhaustively with the splendors of the cosmos in a wholesome manner.
They unravel the mysteries of the vast and unexplored forests. The earth is upheld by
stationary Sun, sunrays which revolve like deer is protected by people following Rta (Cosmic
Laws of Necessity). There is a prayer O men: collect heroes who will help in the

preservation of land (RV 5-75-11). Vedas told the mankind that Earth (Prithvi) moves very
fast on its subtle axle which does not get rusted and gives no jerks to animate and inanimate
life/things. Earth produces medicinal herbs which make bodies of human beings and animals
disease less. (RV 5-74-3)

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