Atul Sathe
(Originally published on Esamskriti.com)
Ancient India is known for its knowledge and genius in all walks of life, ranging from medicine to economics and architecture to spiritual growth. India’s traditions based on the holistic Vedic philosophy have always advocated a balance in all human endeavours. This ensured economic development without harming the ecology and the social fabric, over millennia. Ancient literature in Sanskrit and other Indian regional languages has extensively discussed conservation, even in eras when the natural habitats were intact and far from any damage.
The two greatest epics experienced by humanity – Ramayan and Mahabharat (which includes Bhagwad Gita) – normally known for their valuable messages on social, familial, ethical, administrative, strategic and spiritual aspects – are also replete with knowledge about conservation.
The present development model followed in most parts of the world, keeps humans at the centre and develops systems accordingly. All resources are considered to be meant purely for limitless human consumption, supposed to be solely responsible for happiness.
In contrast, India’s Vedic culture looks at human growth holistically, as a part of the larger universe. Our scriptures differentiate between happiness and wellbeing. All aspects that give happiness may not necessarily contribute to wellbeing. Interestingly, deeds which ensure the wellbeing of the society and the environment, also ensure individual wellbeing.
Our scriptures are also full of descriptions of the biodiversity that thrived in the subcontinent since time immemorial.
Three kingdoms from Ramayan
Ramayan – the saga that depicts the unshakable sense of duty and accountability of a son, a brother, a wife, a husband and a king – talks at length about prosperity without damaging the environment! This aspect of Ramayan has been beautifully covered in various issues of a Marathi magazine – Gatiman Santulan – which roughly translates into Balanced Progress. The most interesting comparison made is between the philosophies of life followed by the people of three kingdoms, viz. Ayodhya, Kishkindha and Lanka.
Ayodhya, the capital of Lord Ram’s kingdom, had adopted a lifestyle that was a combination of urban and rural. Ayodhya city was known to have three-storeyed buildings, along with good civic amenities, as required for a reasonably comfortable living.
It is said that Ayodhya did not have a gaudy and flashy display of wealth. The modest citizens believed in an ethical framework, leading to equality, satisfaction and prosperity, while ensuring sustainability. The practices followed, did not destroy the flora and fauna of the region. They used their intellect, but was backed by intuition (the pristine connection with the cosmic energy). This has been described in the texts as Sanskriti (righteous civilization).
Kishkindha, the kingdom of the forest dwelling community known as Vanars, was the epitome of living in harmony with nature, which was reflected in their dwelling and food habits. Biodiversity in the kingdom was rich and well preserved. Madhuvan forest protected by generations of Kishkindha rulers, is mentioned in Ramayan.
At the same time, many of the leaders of Kishkindha such as Sugriv, Hanuman and Nal, were also variously skilled in what can be described as the disciplines of geography, law, engineering, language, administration, psychology and spirituality.
The people of Kishkindha were physically powerful and healthy. A framework of equitable laws of nature was followed in Kishkindha. The inhabitants behaved instinctively and their actions were honest and created a win-win situation. This has been described as Prakriti (the natural way of living).
The demonic (Asura) tendencies of the rulers and many citizens of the kingdom of Lanka meant that they were not concerned about the larger good of the society or environment. They believed that the world was for their consumption. They used their power and ego to achieve their motives. Ramayan has mention of forest destruction spanning many kilometres under the rule of demons such as Ravan, resulting in reduced rainfall and depletion of some lakes and rivers. It also mentions killing of wild animals, just like the common man was subjugated, harassed or killed. Ravan is mentioned as oppressor of all living things.
Lanka displayed an ugly concentration of wealth and extreme consumerism in its urban areas, mostly earned by unethical and violent means. The society was far from equality and sustainability, living on intellect alone, which leads to manipulative mental processes. It has been described as Vikruti (a perverted state, driven by selfishness).
In contrast, Lord Ram is described as the protector of all beings and during his reign, agriculture flourished, due to a conducive atmosphere and rainfall, leading to prosperity in different walks of life. It is mentioned that when Lord Ram got a chance to choose a boon, he opted for the wellbeing of all living beings, free flowing rivers and flourishing nature all around. The royal flag of Ayodhya had a picture of a tree.
The cooperation between Ayodhya and Kishkindha to eliminate the oppressive rule in Lanka, which was a threat to everybody, and the cordial relations between the two kingdoms thereafter, are an example.
The forest Ashrams
Along with the forest dwelling communities such as Kishkindha, Ramayan finds mention of various Gurukuls and Ashrams scattered across the country, dedicated to holistic education and run by Rishi scientists who gave importance to physical, mental and spiritual growth of students. The Ashrams were full of biodiversity. Rishis invariably enquired with visitors about not just their wellbeing; but also that of the flora and fauna in their respective regions.
Ram, Sita and Lakshman, when in the forest during their exile, lived in the most eco-friendly way. They observed the sustainable ways of the Ashrams. On one occasion, while going to the Ashram of Agasti Rishi in southern India, Lord Ram points out to Lakshman, the peaceful attitude of animals in the surrounding forest, which he links to the positive vibrations emanating from the Ashram.
There are references about wild animals leaving peacefully in the vicinity of Ashrams of Rishis such as Atri. Rishi Mandkarni is said to have created the artificial Panchapsar Lake, which held water throughout the year, satisfying the thirst of animals and humans. Rishi Matang – the Guru of Shabari – had nurtured a forest for the purposes of meditation and education.
Ramayan has vivid descriptions of the diverse seasons of India and its rich natural wealth at nearly 500 places, including mention of about 125 tree species, 30 mammal species, 15 bird species and various marine creatures; and forests such as Chaitrarathvan, Nandanvan and Matangvan. Going further into botanical details, Ramayan mentions of bamboo flowering once in 60-70 years, post which the plants die out, and new ones spring up.
Today, there is a renewed interest among youngsters to draw upon India’s time tested knowledge. MIT School of Vedic Sciences (SVS), Pune, has various unique courses and programs that cover the relevance of epics in today’s context. For instance, environmental understandings and different personalities from Indian Epics have been covered in the course ‘Indic Knowledge Landscape’.
Mahabharat Shanti Parva
This part of the great epic, immediately after the war is over, which talks at length about governance, administration and the duties of the king, also enumerates the need for conservation of resources. It asserts that it is the king’s responsibility to ensure wellbeing of all and that no group of living things is harmed. The story of the fowler and the pigeons exhorts readers to protect wildlife and refrain from hunting.
While expressing his wish to renounce the material world and retire into the forest, Yudhishthir says that he longs to listen to the cheerful sounds of birds and animals of the forest, which are charming to the heart and the ear. He describes the joy derived from the fragrance of myriad flower-bearing trees and creepers that grow in the forest. He further reassures that he shall not do the slightest injury to any creature in the forest.
In Shanti Parva, Maharshi Ved Vyas, while describing the importance of the right time or season, gives examples from the world of nature, based on his empirical observations, which also go on to show that the environment at that time was pristine and unharmed. He explains that cosmic and climatic factors such as phases of the moon, strong winds, moisture laden clouds, long dark nights and raging rivers full of water, are all time dependent. He further talks about lakes adorned with lotuses of different kinds, forest trees decked with flowers, and the seasonal excitement of birds and animals. At another place, he describes the act of cutting a tree in the forest as a sin.
Bhishma, while sharing his knowledge about the world, gives an example of an ascetic living in a large forest and solely subsisting on fruit and roots, while practicing Yoga and having his senses under control. This ascetic harboured love towards all creatures in the forest. Creatures, big and small, including lions, tigers, elephants, leopards, rhinoceroses and bears, used to approach him without causing any harm. While highlighting the power gained through Yoga, this example also speaks volumes about the rich faunal diversity of India’s forests at that time.
Bhagwad Gita and conservation
This treatise revered by millions, not just in India, but across the world, not only guides a person about his duties at various levels, actions, fruit of actions and a holistic outlook towards the world; but interestingly also talks about sustainability in a very comprehensive manner. It states that endless greed for consumption is a classic indicator of demonic forces. Bhagwad Gita advices people to maintain a balance in thoughts and actions, including materialistic consumption and conservation. This requires the calming of the mind, which is easily distracted and seeks fulfilment at all times. Thus, Gita starts from the materialistic level going all the way to the spiritual level, encouraging purity of the mind. It advises human beings to avoid excess consumerism, which leads to Tamasic behavior, does not give lasting fulfilment and also damages individual health, society and environment.
Gita differentiates between “Eating to live” and “Living to eat”. The role of training the sense organs and organs of action through the holistic understanding and implementation of Yoga, even while in the midst of household life, is highlighted. A person believing in and practicing a balanced lifestyle is generally contented and his actions augur well for himself and the world at large. This leads to Satvic behavior emerging from inside, rather than being forced from outside.
As analyzed by Lokmanya Tilak in his commentary – Gita Rahasya – Bhagwad Gita urges a human being to achieve the highest spiritual goal, without neglecting one’s duties towards family or society.
Gita points out that the same universal consciousness pervades across all living and non-living beings, which essentially connects everything in a bond of brotherhood. A person aware of this becomes a friend of all beings. Gita advices humans to draw resources from nature in such a manner that they are not totally exhausted. Thus, using renewable resources in a judicious way, such that they can be replenished, is recommended, rather than using non-renewables. This is the concept of “Dohan” of resources, instead of “Shoshan”.
MIT SVS tries to discuss the different lifestyles as depicted in Indian epics in the course ‘Indic Philosophy of Life’. Case studies from epics have also been discussed in the course ‘Foundations & Facets of Ethics’. These courses can be taken standalone or as part of the Master’s program. Another course ‘Epics and Personality’, can also be taken standalone or as a part of the graduate and postgraduate psychology programs.
It is said that true knowledge is beyond the restraints of time and place. The Vedic civilization of India that prospered and survived for over 10,000 years till today, is a great repository of such knowledge and it is time that we tap into it for personal and collective wellbeing.
(The author works at Content Developer – Curriculum & PR, at MIT Group, and can be contacted on atul.sathe@mitpune.edu.in)
