Dr.

Urvashi Gautam
Assistant Professor
Department of History
Ganga Devi Mahila Mahavidyalaya
Patliputra University, Patna

Hindu Religious Texts: The protector of Nature

The Mahabharata, Ramayana, Vedas, Upanishads, Bhagavad Gita, Puranas

and Smriti contain the earliest message for the protection of nature and upholding the
ecological balance. According to the scriptures Earth is not meant to be conquered in
fact man is forbidden from exploiting nature. Man is required to live in accord with
nature.1Nature is the manifestation of the divine. In Bagavad Gita Krishna says ‘I am
the earth, I am the water, I am the air.2

In Matasya Purana Goddess Parvati planted an Ashoka tree sapling and tended
to it like one would tend to her son and she reverberated that ‘one tree is equal to ten
sons’. Plants and trees are regarded highly in Hindu religious texts that their
destruction is equated with the day of reckoning. The epics: Ramayana and
Mahabharata gives detailed description of the episodic and cyclical annihilation of the
world. Each cycle consists of four eons, and by the time the third aeon begins there is
a decline in virtue which led to deplorable conditions resulting in the destruction of
the world during the Treta yuga. In the Mahabharata the end of the Eon is marked
with population increase, decay of flora fauna, resulting in a draught. Because of the
draught the resources start declining and creatures are starved to death. Then the fire
of Annihilation engulfs the earth and destroys it. All men turn into omnivorous
barbarians, people become cruel and they destroy parks and trees and living creatures
are ruined. People start giving in to their enormous greediness. There is no rain and
no vegetation flourishes when the end of the eon approaches. 3
According to Hindu Religious texts there is a relation between dharma and the
despoiling of the Earth. When dharma declines human beings spoil nature.4 In the
third chapter of Bhagavad Gita, in a dialogue between Sri Krishna and Arjuna it is
recounted that the protection of ecology is must and any damage to it is sinful and a
life without purpose. Life is nourished by food, rainfall is required to yield food,
movement of clouds leads to rainfall, to receive rainfall yajna religious sacrifices is
performed through rituals. Actions those produce rituals belongs to God, God is
divulged by the Vedas, Vedas are maintained by the human mind and human mind is

1
https://www.templepurohit.com/hindu-view-nature-environment/ accessed on 21 March 2021.
2
Nanditha Krishna, ‘Hinduism and Nature’, Penguin India,2017.
3
Vasudha, Narayan, “Water, Wood, and Wisdom: Ecological Perspectives from the Hindu Traditions.” Daedalus,
vol. 130, no. 4, 2001, pp. 179–206. JSTOR, www.jstor.org/stable/20027723. Accessed 15 Mar. 2021.
4
Ibid.

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sustained by food. According to the Bhagavad Gita this cycle helps in upholding the
existence of all life forms on the Earth. Every living being’s dharma is to contribute to
this and maintain this cycle one who doesn’t do it is considered to be the demolisher
of life.5

Mahabharata popularizes that every human consists of main elements of

nature. Several examples are there, river Ganga was the mother of Bhishma, all sons
of Pandu were born of elements of nature and Draupadi was the creation of the
sacrificial fire. In Adi-Parva massive amount of flora and fauna are portrayed and
hunting is to be abstained. There is optimum utilization of space seen in villages and
cites. Water as origin of universe is emphasized. The three forms of fire Aahavaneeya,
Garhapatya and Dakshinagni are mentioned while air is documented as Panchaprana
comprising of Praana, Apana, Vyana, Udaana and Samaana. Ether (aakasha) is
represented as powerful.6 There is advice for protection of environment. The Hindu
religious texts don’t differentiate between the human and non-human objects and the
emphasis was laid that God existed in every particle of the earth. Lord Krishna
compared Himself with sacred fig tree.7

In the Shanti Parva of Mahabharata, the need for conservation is emphasized.

Yudhishthir while expressing his wish to forsake the material world and retire into the
forest said he longed for the chirping of the birds and sound of animals which warmed
the heart. He stated the delight of scent of flowers and took a pledge to not damage
any creature of the forest. In Shanti Parva Maharishi Ved Vyas discusses the
immaculate and unharmed environment that existed then. He also described the act of
cutting a tree as a sin. In the treatise Bhagwad Gita it is stated that greed is an
indicator of diabolic forces and it advises people to maintain a balance between
thoughts and actions, including consumption of material things and its protection.
This requires to have a control on one’s desires. Gita distinguishes between “Eating to
live” and “Living to eat”.8

There is ample description of different elements of nature, life in forests, animal

characters, trees, plants, river, mountains, etc. reflecting the integral relationship of
humanity with environment in Ramayana.9 It is quite celebrated that Valmiki’s
stimulus to write Ramayana emanated from his love for environment conservation.
The legend goes that Sage Valmiki was wandering in the forest enjoying the
5
https://www.interfaithsustain.com/hindu-faith-statement-on-the-environment/ accessed on 21 March 2021.
6
Rajani Jairam, ‘Ecological Concerns In Mahabharata’, IOSR Journal Of Humanities And Social Science, Volume
21, Issue 5, Ver. 6, May. 2016, pp.63-65.
7
Sandeep & Shamshir Singh Dhillon, ‘Environmental awareness in Indian religious scriptures’, International
Journal of Humanities and Social Science, Volume 2 (10), October 2016, pp.01-04.
8
https://mitvedicsciences.edu.in/blog/vedicvikas/indian-epics-environment-conservation/ accessed on 21 March
2021.
9
https://bhuvanablogs.wordpress.com/2019/10/16/bonding-with-nature-in-ramayana-some-reflections/ accessed on
15 March 2021.

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picturesque nature. He saw a pair of Krauncha birds frolicking in love. Then, a hunter
slyly approached the birds and slayed the male bird. The female bird was left aghast
and she began mourning in distress, seeing her beloved bleeding and crying out in
pain. The sage was overwhelmed with empathy and remarked: “o Fowler, having killed
the bird in the midst of the enjoyment of love with its mate, thou shalt never attain
prosperity. Do not visit the forest for many years lest evil overtake thee.” It was with this
particular verse that Sage Valmiki begins the epic.10If it wasn’t for this verse Valmiki
wasn’t even aware of his own potential as a poet.
Valmiki’s Ramayana is replete with lessons of environment conservation and its
destruction wasn’t endurable to sage Valmiki. The following episodes in the epic
expounds it. In the Bala Kanda Sage Valmiki composes that in a country named Anga,
a famous king named Lomapada, would oppress the people by his evil way of life and
thus caused a drought.11 In another incident King Vishwamitra vowed to subdue Sage
Vasishtha and blitzed his hermitage with weapons and set the Tapovana afire and left
it barren. This left Sage Vasishtha infuriated and he cursed Vishwamitra “Thou hast
destroyed my ancient and auspicious hermitage, O Wicked and Deluded Wretch, thou
thyself shalt be destroyed.”12

The flora and fauna is equally significant as humans and had to be sheltered
and tended as one does for his fellow beings is apparent throughout the text. While on
their way to Chittrakuta Shri Vasishtha and Bharata queried Sage Bharadwaja about
his health, the state of his body, the sacred fire, his disciples and also about the deer
and the birds. Not only this, Bharata had left his army behind as it was his duty to
protect the hermitage of his kingdom. He was apprehensive that the horses and wild
elephants could destroy the tress, huts and defile the water and ponds of the
hermitage. Similarly, the elephants and horses of Bharata’s army had defiled the land
and rendered it sordid and thus Lord Rama decided to move on to Sage Atri’s
hermitage.13

Valmiki’s regard for environment conservation is apparent in the characters in

the epic: “Sita, Rama, Lav-Kusha, Saumitra, Mauruti, Gautam, Ahilya and
Meghnada”.14 Several animals and birds are also characters which are crucial to the
stories mentioned in the epic. The birds Jatayu and Sampati; the Vanaras (monkeys)
Hanuman, Bali, Sugriva, Angada, Nala and Nila,; Jambavan (the bear king);Mareecha
(the deer); Kamdhenu (the cow) and the squirrels who helped in building the Ram
Sethu. Several Gods of nature play important roles in the epic Vayu (God of wind),

10
Hari Prasad Shastri (Trans.), ‘The Ramayana of Valmiki, A complete, Modern English translation’, 3 Volumes,
Vol 1, The Burleigh Press, Bristol, 1952, pp.9-10.
11
Ibid, p.24.
12
Ibid, p.109.
13
Manju, Gupta Unpublished Thesis, ‘Valmiki_Ramayan mein prakriti_chitran avam paryavarniya sanchetana’,
http://hdl.handle.net/10603/120124, accessed on 14 March 2021.
14
Ibid.

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Samudra (the king of seas), Garuda, (king of birds, vehicle of Shri Vishnu) , Adhityas
(sun god) etc.
The importance of water bodies was underlined too in the epic. Valmiki has
written that it was a sin to soil the rivers. He mentions that due to the pollution of
water bodies, human life is endangered. Not only that it causes harm to aquatic
animals and plants too. The splendor of lotuses as well as flora and fauna is lost too.
So, in order to maintain life on earth it is important to conserve water. 15 Rivers were
considered to be sacred and as mentioned Lord Brahma had created a lake by the
power of his thought the Lake of the Mind (Manasarovara). The holy rivers Sarayu and
Manasa Lake flowed through the capital Ayodhya, where they merged with sacred
Ganga and Lord Rama has been depicted offering salutations to the river. 16 Lord Rama
and Lakshmana also bathed in the sacred river following the holy dictum and lit
sacrificial fires.17 Valmiki penned that people were cleansed of their sins by bathing in
the river Ganga.18 Valmiki says that the water of the Lake Pampa was auspicious. 19
Even today, every Hindu household stores water from the river Ganga (famously
termed as Ganga Jal) and its tributaries and offers it to Gods and Goddess and it is
also sprinkled in houses and peoples for purification. Today also ritual dip in sacred
rivers in the months of months of Kartika, Magh, Vaisakha and Asadh is done to atone
the past sins. Bathing in these sacred streams are also trusted to grant salvation. Also
the famous Kumbh Mela is celebrated in a cycle of 12 years. These ritual dip leaves
these rivers adulated with pollutants and ruined in today’s times.

In Valmiki’s Ramayana water bodies are pure, unadulterated, fresh, clear and
‘sparkling like silver’. The holy river Ganga was honoured alike by deities, danavs,
serpents, beasts and birds, and was known as “Stream of Golden Lotuses”. The queen
of the ocean, the holy Ganga is personified as a beautiful woman whose lashing waves
sounded like deep laughter and water falling from the heights resembled a maiden’s
plaited locks and the petals of lotuses made the river appear like a lovely woman
attired in a crimson sari. Shri Ganga is enriched with fruit, flowers and birds of every
variety.20 During his exile Rama visits a number of hermitages and all these are
located on the banks of several rivers. As from earliest times we are aware that
civilisations flourished on the banks of the rivers.

There is a detailed and vivid description of the forests, the mountains, the
vegetation, the water bodies, the birds and various animals of the regions navigated by
Lord Rama in the epic. There are several beautiful description of ashrams (penance

15
Ibid.
16
Hari Prasad Shastri (Trans.), ‘The Ramayana of Valmiki, A complete, Modern English translation’, 3 Volumes,
Vol 2, The Burleigh Press, Bristol,1952, p.54.
17
Ibid, p.73.
18
Ibid, p.88.
19
Ibid, p.154.
20
Ibid, pp.267-68.

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groves) in the Ramayana. These descriptions depict all living beings remaining in a
blissful harmony. One such instance is that made by Sutikshna while sending off
Rama, Sita and Lakshmana from his dwelling. 21 The entire fourteen years of Rama’s
exile is spent in the forest. As stated in the epic Rama traverses from Ayodhya to
Lanka, through the forests of Chittrakuta, Dandaka-aranya, Panchavati, Kishkindha,
Lanka and even the Himalayan mountains. During the first phase Rama resides at
Chittrakuta, also known as the maha vana or great forest, and then he halted at
Dandaka-aranya where he constructed an ashram. In the Ramayana (Aranya kanda),
ashrams are described as abounding in tall trees, sacred trees and in sweet fruit-
bearing trees. Then they halted at Panchavati, situated on the banks of river Godavari
from where Sita was abducted. And in search of Sita, Rama and Lakshmana come
across Kabandha, who directed them westwards, towards the Pampa sarovar (lake)
and Kishkindha.22 Sita while entreating Lord Rama to allow her accompany him sang
praises about the beauty of the forests. Her desire was to enjoy the beauty of lakes
where swans and kavandava23 birds play and lotuses bloom, mountains, rivers and
forest where deer, monkeys and elephants roamed.24

The Ramayana is rife with descriptions of trees and their uses. On their way to
Chittrakuta they came across a heavily shadowed fig tree. Sita made obeisance to the,
tree. Then, Sita circumambulated the tree with reverence and prayed to the fig tree to
bless Rama to be able to keep his vow.25 The forest of Dandaka where Rama,
Lakshmana and Sita lived and the grove of ashoka trees where Sita was imprisoned in
Lanka is still considered sacred. The ashoka vatika was a private palace garden that
would enable the visitors get rid of their grief by its sheer beauty, there being an
ashoka vanika in Rama’s palace also; a remover of grief.26

There were strict embargos against the flooring of trees in Lanka. Ravana said
that he had not cut down a fig tree in the month of Vaisakha. Hence, he wondered
why this cruel fate had befallen him. The Ramayana observes that even during the
reign of Ravana, the planting of trees was considered a worthy objective. There was a
popular belief that the cutting of trees would bring about the destruction of the wood
cutter and his family. As a consequence, the cult of the sacred trees developed in

21
Dr. N. K. Sundareswaran, Environmental and ecological awareness in the Ramayana and the Mahabharata,
Samkratakairali, An Annual Journal for Indological Studies, Calicut University Press, Calicut, 2016&2017.
22
M. Amirthalingam, Plant & Animal Diversity in Valmiki’s Ramayana, C.P. Environmental Education Centre,
Chennai, 2013.
23
A species of duck.
24
Hari Prasad Shastri (Trans.), ‘The Ramayana of Valmiki, A complete, Modern English translation’, 3 Volumes,
Vol 1, The Burleigh Press, Bristol, 1952, pp.221-2
25
Ibid, p.282
26
M. Amirthalingam, Plant & Animal Diversity in Valmiki’s Ramayana, C.P. Environmental Education Centre,
Chennai, 2013.

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India.27 When Vishwamitra starts out with Rama and Lakshmana to attend King
Janaka’s sacrifice he invoked the Vanadevata (Forest Deity).28

The Ramayana makes several references to the worship of sacred plants and
trees like the tulsi (Sacred basil), pipal, banyan and Indian gooseberry. The Banyan
tree was compared to majestic Lord Rama by Sita herself. Rama paralleled the
campaka flowers to Sita’s neck. In Ramayana the sleshmaataka (Indian Cherry) vana
forest is mentioned where once Shiva was concealed as a stag. The Ramayana
describes wooden ritual which was made of sleshmaataka wood as specified.29 From
the cradle to the funeral pyre in Hindu tradition wood is an integral part of Hindu
lives. From home hearths to religious sacramental wood and fire are omnipresent.
Hindu weddings take place in front of sacred fire, the sacred eternal witness. On death
the bodies are consigned to the fire and the ashes immersed in the holy waters. The
Hindu tradition has an organic relation with nature. 30 While recalling the birth of Sita,
king Janak narrated that while he was ploughing the earth for a sacrifice, a virgin
issued therefrom. Being uncovered by the edge of the plough, he named her Sita
(furrow) and raised the earth-born as his daughter.31

On seeing the magnificence of the Chittrakuta mountain Shri Rama proclaimed

that on looking upon witnessing the beauty of the pleasant mountain, no longer felt
the angst of separation from his friends and family and he was content to dwell here
for the 14 years of his exile. He exclaimed the mountain was full of natural resources.
It abounded in metals of various kinds, gems, sapphire, and crystal. Chittrakuta was
infested with birds of every species, lions and leopards. The mountain is abounding
with mango, jambu, asana, lohdra, piysla, panasa, dhuva, ankotha, bhavya, tinisha,
hilwa, tindura, bamboo, kasanari, arista, varana, madhuca, tilaka, vadari, amlaka,
nipa,
vetra, dhanwaria, vijab and other trees.32

At the end of their exile the pandavas went to Gandhamaadan mountain. They
saw variety of creepers, trees, animals and birds there. Vyaas has mentioned Aam,
Aamdaa, Nariyal, Tendu, Munjaatak, Anjeer, Anaar, Niboo, Kathal,
Lakuch(Badhar),Moch,(Kelaa) Khajoor, Amlabeit, Paaraavat, Kshoudra, Sunder
Kadamb, Beil, kaitha, Jamun, Gambhiraa, Beir, Paakad, Goolar, Bargad, Peepal,

27
Ibid.
28
Hari Prasad Shastri (Trans.), ‘The Ramayana of Valmiki, A complete, Modern English translation’, 3 Volumes,
Vol 1, The Burleigh Press, Bristol, 1952, p.67.
29
M. Amirthalingam, Plant & Animal Diversity in Valmiki’s Ramayana, C.P. Environmental Education Centre,
Chennai, 2013.
30
Vasudha, Narayan, “Water, Wood, and Wisdom: Ecological Perspectives from the Hindu Traditions.” Daedalus,
vol. 130, no. 4, 2001, pp. 179–206. JSTOR, www.jstor.org/stable/20027723. Accessed 15 Mar. 2021.
31
Hari Prasad Shastri (Trans.), ‘The Ramayana of Valmiki, A complete, Modern English translation’, 3 Volumes,
Vol 3, The Burleigh Press, Bristol, 1952, p.126.
32
Ibid, p.359

6
Pindakhajoor, Bhlaavaa, Aavalaa, Harre, Bahedaa, Ingud, Karoundaa and Tinduk
trees. They were loaded with fruits and flowers. Pandavas went forward seeing and
relishing flowers of Champa, Ashok, Ketaki, Vakul, Punnag, Saptaparn, Kner, Kevada,
Patal, Kutaj, sunder, Mandaar, indivar, Parijaat, Kobidaar, devadaru, Shaal, Taal,
Tamaal, Pippal, Hinguk, semal, Plaash, Ashok, Sheesam, and Saral . Pandavas saw a
variety of birds like Kaadamb, Chakravaak, Kurar, Jala, Kukkut, Kaarandava, Plub,
Unse, Vaka, Bhringraaj, Upchak, Lohprishtha and many others. 33

A vast amount of medicinal herbs has been mentioned in the Ramayana. The
famous evidence of curative sanjeevani plant is recited in the Ramayana. During the
battle, Lakshmana was struck by an arrow and fainted. Sushena, instructed
Hanuman to rush to the Dronagiri hills to fetch four plants: Mrita sanjeevani,
Vishalyakarani, Suvarnakarani and Sandhani.34 The forest was thronged with curative
herbs according to the epic. The dharbha grass (cotton wool grass) was considered
pious too.35 Before departing for the exile Lord Rama visits his mother Kaushalya and
tells her he must go to the Dandaka forest, where his seat will be the Kusha grass and
he shall live on honey, roots and fruits. The forest would be his abode and roots and
berries his food.36

Sita and Rama are metaphors for Prakruti (nature) and Purusha (mankind) that
form the basis of most eastern philosophies. Ramayana observes that both man-
woman and Prakruti-Purusha should strive to live in harmony notwithstanding the
many impediments they face. Ramayana ploys in allegories, as Rama fights Ravana,
who separates Prakruti-Purusha with a green army with monkeys, a bear, an eagle,
mountains, rivers, and the sea acting as aides.37
Ramayana’s central theme is maintaining the dharma or duty and it
propagates that the preservation of the environment results in prosperity. Lord Ram is
described as the defender of all beings and during his reign, agriculture flourished.
And when Lord Ram was granted a boon he chose for the wellbeing of all living beings,
free flowing rivers and thriving nature all around. Even, the royal flag of Ayodhya had
a picture of a tree.38 The preservation of life in forest was of utmost importance and no
one was allowed to harm any plants or animals near penance groves (tapovana), thus,
publicizing the innate idea of preservation of the environment.

33
http://creative.sulekha.com/environment-concept-and-fact-in-ramayana-and-mahabharata_157723_blog accessed
on 21 March 2021.
34
Ibid, p.216
35
M. Amirthalingam, Plant & Animal Diversity in Valmiki’s Ramayana, C.P. Environmental Education Centre,
Chennai, 2013.
36
Ibid, p.202.
37
https://vikalpsangam.org/article/sending-the-climate-change-message-through-the-ramayana/ accessed on 15
March 2021.
38
https://www.esamskriti.com/e/Culture/Indian-Culture/Indian-Epics-and-Environment-Conservation-1.aspx
accessed on 15 March, 2021.

7
 Rama, Lakshmana and Sita dwelled in jungle during their exile as well as the
Pandavas along with Draupadi in an eco-friendly way surviving on fruits and roots.
Manu had said “Impure objects like urine, feces, spit; or anything which has these
elements, blood, or poison should not be cast into water.” Nonviolence in belief,
pledge, and effort is believed to be the utmost form of virtue or dharma. The Hindu
religious texts are replete with such ethical injunctions regarding environment
protection. The Yamuna River is one of the most holy river in India as it was closely
associated to Lord Krishna. When he was born his father had waded across the river
to take him to a place of safety, he grew up on the banks of the river and did his
rasleela there too. And still today it is one of the most polluted rivers in India, with
heaps of industrial sewage and pollutants spilled into it. 39 There is ample evidence
that nature was revered in Hindu religious texts and there were restrictions on
destroying it amounting to adharma but in todays time it has lost its significance.
Even in the name of religion we are recklessly damaging our environment. There is a
need to asses the importance of ‘nature’ as mentioned in our scripture if we really
want to dodge the day of annihilation.

39
Vasudha, Narayan, “Water, Wood, and Wisdom: Ecological Perspectives from the Hindu Traditions.” Daedalus,
vol. 130, no. 4, 2001, pp. 179–206. JSTOR, www.jstor.org/stable/20027723. Accessed 15 Mar. 2021.