Religious traditions in ancient Indian culture : Their role in conservation of natural resources and the environment
Ancient Indians are assumed to be highly knowledgeable about the intricate functioning of various phenomena occurring in nature. They appear to have not only made attempts to understand these processes but have also studied the interaction between man and nature in great detail. It seems that they probably recognized the dangers and risks to the nature and the environment by the activities of human beings and have therefore evolved some code of con- duct to control these activities. Also to practically implement these rules, they have developed several traditions and customs. The present paper analyzes these traditions and customs in the modern perspective. It is shown that a systematic study of this field can provide several new ideas and practical methods to preserve this planet from further degradation and India can show a way to the whole world.
1. Ideas about living with nature in Indian culture A systematic analysis of various hypotheses and traditions in different schools of thought clearly indicate that man-environment interaction has been dealt with in a great detail. Also practical customs and conventions have been evolved to harmonize the relation between man and nature.
- Ashram system for maintaining equilibrium between man and nature
In Indian philosophy, the total life span of a person is divided into four parts viz. Brahmacharya ashram, Grahastha ashram, Vanprastha ashram and Sanyas ashram. Thus taking the average life span to be of one hundred years, it is preached that one should use first two spans of fifty years of one’s life for learning and establishing one’s family which essentially involve taking resources from the environment. Hence it appears that the other two parts of fifty years have been prescribed to be passed in forest and in enlightening oneself which are actually used in returning the resources like forests etc. back to the environment. In the terminology of the modern science, it implies some kind of equilibrium condition between man and the environment which has to be obeyed if we want the life processes to be maintained on the Earth in the long run.
- Brahmacharya:
Action in harmony with nature The principle of brahmacharya not only implies celibacy but has a very broad meaning. Actually this word has originated from brahma which in the Indian culture implies nature (probably the whole biosphere), hence brahmacharya means to have actions in tune with nature or in harmony with nature. The ideas to live with nature which have be- come so popular after the Rio’s summit are already dealt with in great detail in Indian culture.
- Yoga and meditation for bringing unity between man and nature
Practices of yoga and meditation are extraordinarily emphasized in Indian culture. It may be mentioned here that yoga is not a mere set of physical exercises. It is not only for developing coordination between mind and body, but it has still more deeper meaning which is of great significance in the present context. As per the Indian culture, the world has been assumed to be divided into two parts i.e. self (ego) and the rest of the universe. As per another nomenclature there is a purasha (symbol of action) and there is prakriti (nature). It is preached that one should live in such a way that there is a harmony between these two. In patanjali yogasutra, it is mentioned that the objective of performing yoga is to coordinate the purasha with prakriti and to ultimately merge one into the other. In Shankara’s philosophy it is clearly stated that there is no difference between self and rest of the universe. It is because of the improper knowledge (known as false knowledge or illusion) that we discriminate self (purasha) from the rest of the universe (prakriti). In the modern terminology it again implies living with nature.
- Holi dip in rivers: Symbolic merging of oneself with nature
During Kumbha fair, Kartik Purnima or Makar Shankranti, lakhs and lakhs of people take bath in rivers with great enthusiasm and pleasure. It appears that by so doing people develop an attachment and love with water and the rivers. Taking a holy dip in the rivers on such occasions could be actually interpreted as symbolic merging of oneself with water and hence with nature. Also if this custom is followed even now, it guarantees purity of water in all rivers in the country.
- Visiting temples on mountains for having actual experience of beauty of environment
Several temples have been built on mountains and many functions are regularly organized so that people visit these temples peri- odically. This actually serve two purposes i.e. a religious duty is performed and also one develop an attachment and love with one’s surroundings and hence the environment. Also when one goes out on the mountain one tastes fresh air as well.
- Yagnas for maintaining purity of natural resources
If we look at the list of items which are required in organizing yagnas and other auspicious functions like marriages etc. then we can better understand the importance of environment and biodiversity which has been recognized in our culture. In a recently held Jain festival of Mahamastakabhisheka of thousand years old statue of Lord Bahubali at Shravanbelgola in Karnataka, several different types of plant species were brought from throughout the country, water from different rivers was brought. Auspicious earthenware pots (not metallic containers) were decorated with plants, flowers and filled with water and many natural ingredients. The mere fact that this festival is going on periodically from last hundreds of years imply some type of guaran- tee that rivers have to be kept clean throughout the country and the biodiversity has to be maintained if we want to continue to celebrate such auspicious occasions periodically and regularly in the future in the long run.
1.7 Worshipping the natural resources One can start with some simple observations. Thus worshipping of Sun, land (soil), water, plants and air is very common in many religious and non-religious functions which can be found even now in various parts of the country. One can observe that plants, water and soil are symbolically used for worshipping any God in any part of the country. Thus whether it is worshipping of Lakshmi in Diwali or Durga in Dusshera or Lord Ganesha during Ganesha chaturthi, the above elements are in- volved in all of them in one form or the other. In Indian traditions air is called pran vayu. The name itself implies the significance attached to air in our culture. Bhumi pujan is commonly performed when a person purchases a new piece of land. Worshipping of soil is too well known to be mentioned here.
1.8 Ayurvedic medicines and biodiversity Most of the ayurvedic medicines come from plants of different types from forests and other areas. Due to decrease emphasis on this system of medicines, many types of plants might have extinguished resulting into decrease in biodiversity. It is high time that emphasis on this, system is increased because many plant types could still be saved. There is also a need for doing research on utility of several existing plants which might results into discovery of new medicines. Also this system of medicines is closest to the nature hence this does not produce any indirect pollution into the bio- \ sphere due to chemicals used in other system.
2.0 Ideas about conservation of nature in Jainism
In Jainism these issues are discussed in still greater details. Thus there are five basic principles of Jainism. They are (1) Ahimsa (non-violence), (2) Aparigraha (non-possession), (3) Brahmacharya (action in tune with brahma i.e. nature), (4) Astey (non-stealing) and (5) Satya (truth speaking)
2.1 Ahimsa and the biological equilibrium in nature
The principle of ahimsa implies that one should not kill other members of the biological kingdom. However, it goes further and says that one should not even hurt them. Not only this it also says that one’s actions and thoughts should be such that they must not even hurt the feelings or emotions of other fellow beings and other biological species. The concept of ahimsa is specifically preached for less developed species. It is because of this belief that in our country there is a tradition to offer wheat or maize to birds and pigeons in the morning, sugar to ants and chapati to dogs or cows etc. in the evening. Jains have a special fund for Jiva daya (pity to animals). This is specifically used for feeding animals. It is because of this belief that Jain monks and many Jains eat only vegetarian food. The monks do not eat even green vegetables be- cause they believe that this results into killing of small insects. Jain monks do not travel from one place to the other in the rainy season and prefer to confine to one village or city only for a period of four months known as chaturmas. It is too well known that the growth of biological species in the rainy season is highest and the movement of the monks could hurt and 3 even kill the small insects. Also many monks carry a broom stick made of very soft threads to clean the floor while walking so that small insects are not killed by their feet. Many monks cover their mouths with a piece of cloth so that the hot air and carbon di-oxide coming from their mouths and noses do not disturb the microorganisms present in the air. This should be contrasted with the gases which are being released into the atmosphere by our automobiles and the industries. The Jain monks are practically implementing these principles from last hundreds of years. The precision, depth and level to which Jains have developed these ideas must be admired by environmentalists.
2.2 Economic activities, Environment and Aparigraha
However, the implications of aparigraha are far reaching. Actually it implies reduction in number of items which one should possesses. In the modern terminology it means reducing all economic activities. This is so because if one starts possessing less and less number of items demand for the items will decreased. The modern concept of development talks of increasing production from year to year whereas the Jain concept of development (spiritual) emphasizes on reducing consumption at an individual level which could force reducing the production on macroscopic scale. As most of the modern environmental problems are a result of undue emphasis on this concept of economic development, the ideas of aparigraha are very relevant here.
2.3 Equity through non-stealing and truth speaking
The principles of non-stealing and truth speaking have indirect implication in the present context. Non-stealing means not to steal directly or indirectly the property of others. The emphasis is not so much on direct stealing as on indirect stealing. Whatever natural justice provides to other species should not be stolen. This is the principle of equity. Many landless laborers mercilessly cut the forests because they do not have means of livelihood. It could be that their small jobs or means of livelihood have been taken away by automation or opening of sophisticated fully automated/computerized industries. This is therefore a case of indirect stealing. Because of this trend people do not care for natural laws. Thus if a powerful or a rich person does not do justice to a weak or a poor person then the later fellow will also not do justice to animals, trees or small insects and ultimately the environment. The monopolistic trends in economy and a hunger of power to grab the property/belongings of others is $ becoming very common these days. Take- over of small industries by big corporate giants is against this principle of nature. Truth speaking should be interpreted in a very broad sense i.e. in conformity with the law of natural jus- tice and natural distribution.
2.4 Minimizing the consumption of resources: Jain monks are ideal examples Their principles of aparigraha means voluntarily reducing consumption of various re- sources. It is because of this that Jain monks do not have any permanent house or any property except for few clothes, few utensils (made of wood) for carrying alms and some books etc. The Jain monks and monks of other community are actually ideal examples to illustrate the levels to which consumption of resources can be minimized. They put only white clothes. The reason for this is not far to seek. Once a 4 person starts putting coloured clothes then there is no limit to the number of clothes which one can have in his possession, because in principle one can have hundreds of colours and thou- sands of combinations. In addition since all colours are related with chemicals, the Jain monks therefore do not contribute an iota of pollution due to chemicals used in textiles.
- The principle of evolution of “survival of the fittest” versus the Indian principle of “live and let live” for conserving the environment
In Indian traditions in general and in Jainism in particular, there is a popular saying viz. “Live and let live”. This is in contrast to Darwin’s principle of “Survival of the fittest”. It may be mentioned here that the famous British environmentalist Prof. Goldsmith believes that too much emphasis on teaching of the Darwin’s principle of evolution is the main cause of all environmental problems. The question is not whether principles of Indian culture is correct or the principle of evolution is correct , but it appears that in Indian philosophy and culture, there is an extra-ordinary emphasis on recognizing the underlying identity among all biological species whereas in the principle of evolution, the emphasis is more on the physical differences.
4 Religious traditions for practical implementation of the rules for conserving the environment and nature
It appears that the various customs and conventions developed by ancient Indians have been given religious cover so that ordinary people just follow them in real life. These customs and conventions are just like control parameters in this huge biosphere which have to be followed for stability of the biosphere in the long run and are hence very critical for continuation of life processes on this planet. They also reflect the interdependence of various activities of human beings on the biosphere. Hence the concept of one world so popular in the Indian philosophy should be understood in this perspective. It appears that the type of integrated approaches and multidisciplinary issues which the environmentalists are now talking about have already been thought over by ancient Indians hundreds of years ago who have thought ultimate integration by recognizing one world. This is not the end they have also developed practical procedures to execute these ideas in real life.
5. Sustainable development, Sarvodaya, Bhudan and Aparigraha
Coming to the practical problems it may be mentioned that now a days environmentalists are talking of a new concept of development which is called sustainable development and it has become very popular after the Rio’s conference. In the Indian conditions, this will work in real life only if our large population is taken into account in developing any model for re- source production, consumption and conservation. Here it may not be out of place to mention that our leaders have already evolved a concept of Sarvodaya (development of all). This should therefore be the guiding principle for sustain- able development. Thus we have to not only increase production of food, fodder and fuel in the long run in a sustainable way i.e. without further degrading the soil, water and environment etc. but we must also plan for a policy which emphasizes on proper distribution of the resources so as to generate employment opportunities. Again in this context one should recognize the concept of equal distribution of resources, hence the Bhudan movement (donate the land) must be a part of sustainable development because this will be very crucial for landless laborers. Also one must talk of reducing consumption of resources, so again the concept of aparigraha is very significant. It appears that the idea of sustainable development can be described by four characteristics viz. resource development, equal distribution, reduced consumption and spiritual development.