6<-:6)<176)4#->1-?7.=;16-;;)6,+76751+;6<-:6)<176)4#->1-?7.=;16-;;)6,+76751+;
'74=5- ;;=- :<1+4-

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":7<-+<1766%0-":-;-6<)A$+-6):17":7<-+<1766%0-":-;-6<)A$+-6):17
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"):<7.<0-/:1+=4<=:)4)6,#-;7=:+-+76751+;75576;6<-:6)<176)4=;16-;;75576;
6<-:6)<176)4+76751+;75576;)6,<0-)*7:+76751+;75576;
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":7<-+<1766%0-":-;-6<)A$+-6):17
6<-:6)<176)4#->1-?7.=;16-;;)6,+76751+;
'74;;
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":-;-6<)A$+-6):17":-;-6<)A$+-6):17
*;<:)+<*;<:)+<
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87>-:<A6)<176;0)>--@8471<-,<0--@1;<16/:-;7=:+-;?1<07=<=6,-:;<)6,16/<0-<:=-+7;<7.1<;
,-84-<176%0-A):-+76.:76<-,?1<0):-;7=:+-;+):+1<A+:1;1;);<0-A):-=6)*4-<7;)<1;.A<0-=64151<-,
?)6<;7.0=5)6*-16/;?1<0<0-4151<-,:-;7=:+-;#-;7=:+-;0)>-*--6=;-,)*=;-,)6,51;=;-,7>-:
)6,)*7>-<0-1::)<-7.:-84-61;05-6<<<01;2=6+<=:-1<*-+75-;158-:)<1>-.7:6)<176;<7=6,-:;<)6,
<0-+76+-8<7.D$=;<)16)*4-->-4785-6<E$=;<)16)*4-,->-4785-6<:-.-:;<7,->-4785-6<<0)<5--<;
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7?66--,;%0-9=-;<176;.7:6)<176;1;67<D?0-<0-:E<7-5*:)+-;=;<)16)*4-,->-4785-6<*=<D07?E<7
-5*:)+-1<%0-)6;?-:41-;16)674,-:;+07747.<07=/0<6)6+1-6<6,1)<0-160)*1<)6<;7.<0-:1>-:
6,=;16,=;.7447?-,+-:<)168:)+<1+-;<0)<?-:--6>1:765-6<.:1-6,4A?1<07:?1<07=<<0-1:367?4-,/-
%0-A-5*:)+-,6)<=:-);)616<-/:)48):<7.<0-1:41.-16,=;0)>-476/0),)8)48)*4-)6,7:/)61+
+766-+<176?1<06)<=:-6<01;8)8-:D16,=1;5E1;+76;1,-:-,);D)?)A
7G1.-E<0)<?);8:)+<1+-,*A7=:.7:-.)<0-:;)6,67<5-:-4A);):-41/1766+1-6<6,1)6<-@<;413-'-,);
"=:)6);)6,&8)61;0),;+4-):4A,-;+:1*-<0--+7.:1-6,4A)<<1<=,-7.16,=;"4)6<;)6,<:--;):->)4=-,
;701/04A1616,=;)+:-,<-@<;<0)<<0-1:,-;<:=+<1761;+766-+<-,?1<0,775;,)A;+-6):177:<0-;)5-
:-);76)457;<->-:A<-584-16$7=<06,1),-,1+)<-,<77:,$01>)7:'1;06=7:<7)5)61.-;<)<1767.<0-
/7,,-;;0);)D;<0)4)>:13;0)E);8-+1)4<:--:-/):,-,);;)+:-,<7<0)<):-)%0-;<0)4)>:13;0)
;A5*741B-;)44<:--;)6,:-516,;814/:15;<0)<)44<:--;):-?7:<0A7.:-;8-+<$1514):4A1674,-:,)A;
8-784-:->-:-,:1>-:;57=6<)16;.7:-;<;)6,)615)4;7:-@)584-5)6A>144)/-;0),);)+:-,4)3-)6,
):7=6,1<)/:7>-7.<:--;<7+)<+0:)16.)44)6,8:7<-+<<0-*)63;.:75-:7;176%0-4)3-)6,1<;/:7>-
?7=4,;<7:-:)16.)44<71::1/)<-;=::7=6,16/F-4,;)6,)4;7<78:7>1,-,:16316/?)<-:<7<0-47+)4
+755=61<A6:-+-6<<15-;<0-6-/4-+<7.<0-;-;1584-<-+0619=-;.7:/)<0-:16/)6,8:7<-+<16/+4-)6
?)<-:0);4-,<7;-:17=;?)<-:;07:<)/-+:1;1;%0-;-):-2=;<.-?)576/5)6A<:),1<176;.7447?-,*A7=:
.7:-.)<0-:;%0-7*2-+<1>-7.<01;8)8-:1;<7;<=,A<0-<:),1<176)4<-+0619=-;7.-6>1:765-6<)48:7<-+<176
<0)<?-:-.7447?-,16)6+1-6<6,1))6,<78:7>1,-;=//-;<176;<7/7>-:65-6<-6<1<1-; !C;)6,
6<-:6)<176)47:/)61B)<176;.7:-5*:)+16/<07;-<-+0619=-;.7:);=;<)16)*4-.=<=:-<1;01/0<15-<7;--3
4-;;76;.:75<0-;81:1<=)40-:1<)/-7.7=:+7=6<:A);<0-A7..-:)=619=-;-<7.57:)4>)4=-;)6,+=;<75;<0)<
;-:>-;);)/=1,-166=:<=:16/<0-:-4)<176;018*-<?--65)6)6,6)<=:-<0-:-*A4-),16/<7);=;<)16)*4-
.=<=:-
-A?7:,;-A?7:,;
+415)<--6>1:765-6<
%01;):<1+4-1;)>)14)*4-166<-:6)<176)4#->1-?7.=;16-;;)6,+76751+;0<<8;,1/1<)4+75576;,=-,=1:*->74
1;;
AMECA INTERNATIONAL CONFERENCE PROCEEDINGS, IRBE VOLUME 2, SPECIAL NUMBER 1, FEBRUARY 2018
CLIMATE AND ENVIRONMENTAL CHALLENGES: RETROSPECT AND PROSPECT
  162
39. RELEVANCE OF ANCIENT INDIAN METHODS OF
ENVIRONMENTAL PROTECTION IN THE
PRESENT DAY SCENARIO
Dr.B.SHYAMALA, Associate Professor, Department Of Economics, Ethiraj
College For Women, Chennai.
SHWETHA.S.S Research Scholar, Department Of Economics, Ethiraj
College For Women, Chennai.
ABSTRACT
“The greatest shortcoming of human race is
our inability to understand the exponenal
funcon”
-Albert.A.Bartle
In a bid to achieve the twin goals of boosng
economic growth and ending extreme
poverty, naons have exploited the exisng
resources without understanding the true cost
of its depleon. They are confronted with a
resource scarcity crisis as they are unable to
sasfy the unlimited wants of human beings
with the limited resources. Resources have
been used, abused and misused over and
above their rate of replenishment. At this
juncture, it becomes imperave for naons
to understand the concept of “Sustainable
Development”. Sustainable development
refers to development that meets the needs of
the present generaon without compromising
the ability of future generaons to meet
their own needs. The quesons for naons
is not “whether” to embrace sustainable
development but “how” to embrace it. The
answer lies in an older school of thought.
In ancient India, the inhabitants of the river
Indus(Hindus)followed certain pracces that
were environment friendly with or without
their knowledge. They embraced nature as an
integral part of their life. Hindus have long had
a palpable and organic connecon with nature.
In this paper, “Hinduism” is considered as “a way
of life” that was pracced by our forefathers and
not merely as a religion. Ancient Indian texts
like Vedas, Puranas and Upanishads clearly
describe the eco-friendly atude of Hindus.
Plants and trees are valued so highly in Hindu
sacred texts that their destrucon is connected
with doomsday scenario. For the same reason,
almost every temple in South India dedicated
to Lord Shiva or Vishnu, or to a manifestaon
of the goddess, has a “sthalavriksha”, a special
tree regarded as sacred to that area. The
sthalavriksha symbolizes all trees and reminds
pilgrims that all trees are worthy of respect.
Similarly, in older days, people revered rivers,
mountains, forests and animals. For example,
many villages had a sacred lake, and around
it a grove of trees to catch rainfall and protect
the banks from erosion. The lake and its grove
would store rainfall to irrigate surrounding
elds and also to provide drinking water to the
local community. In recent mes, the neglect
of these simple techniques for gathering and
protecng clean water has led to serious water
shortage crisis. These are just few among many
tradions followed by our forefathers. The
objecve of this paper is to study the tradional
techniques of environmental protecon
that were followed in ancient India and to
provide suggesons to government enes,
NGO’s and Internaonal organizaons for
embracing those techniques for a sustainable
future. It is high me to seek lessons from the
spiritual heritage of our country as they oer
a unique set of moral values and customs that
serves as a guide in nurturing the relaonship
between man and nature, thereby, leading to a
sustainable future.
INTRODUCTION
The aim of every naon is to achieve the twin
goals of maximizing economic growth and
minimizing poverty.In the process, countries
have caused irreparable damage to the
environment by over exploing the exisng
resources without understanding the true cost
of its depleon. Now, they are confronted by
various issues such as polluon, water crisis,
energy crisis and environmental degradaon
to name a few. A lot of expenditure has
been incurred towards R&D by governments
and internaonal organizaons in a bid to
nd soluons for a sustainable future. What
countries have failed to realize is the abundance
of knowledge contained in its own spiritual
and cultural heritage. This is parcularly true
in the case of oriental countries. India has
a great source of informaon pertaining to
environmental protecon in its sacred books
like Vedas, Upanishads and Puranas. These
tradional views hold good even in the 21st
century. This paper aempts to study the role
of Hinduism in protecng the environment for
a sustainable future. Also, Hinduism is viewed
purely as a way of life and not as a religion.
ASIAN MANAGEMENT ECONOMICS COMMERCE ASSOCIATION( AMECA)
INTERNATIONAL REVIEW OF BUSINESS AND ECONOMICS ISSN 2474 -5146 (Online)
163
OBJECTIVE OF THE PAPER
The two main objecves of this paper are as
follows:
a)To study the tradional techniques of
environmental protecon that were followed
in ancient India.
b)To provide suggesons to government
enes, NGO’s and Internaonal organizaons
for embracing ancient techniques of
environmental protecon for a sustainable
future.
ANCIENT METHODS OF ENVIRONMENTAL
PROTECTION
India possesses a great-diversied ecosystem
containing forests, wetlands, islands, estuaries,
parks, landscapes, oceans and a rich blend
of natural surroundings. Many customary or
community pracces were evolved by our
ancestors to protect the environment. This is
very evident from our Hindu culture.Hindu
religion’s reverence for the sea, soil, forests,
rivers, mountains, plants, birds, and animals
stems from its broader view of divinity. Hindus
believe that all things and beings in the world are
various manifestaons of the Ulmate Reality
(Brahman), and nothing exists apart from it.
The whole emphasis of Hindu scriptures is that
human beings cannot separate themselves
from nature.
Several decades ago, Hindu sages realized that
preservaon of environment was necessary
for survival of mankind. To create awareness
among common people for preservaon of the
environment, the rishis taught that earth has
the same relaonship with man as a mother
with her child. In the Vedic literature, the earth
is addressed as Mother Earth and personied
as the goddess “Bhumi”, or “Prithvi”. Five
thousand years later, the world experts
addressed earth as “Mother Earth” for the rst
me at the “Global Conference” in 1992 in “Rio
de Janeiro”.
There are numerous messages contained in
Hindu scriptures for the protecon of our
environment and the maintenance of ecological
balance. The following are a few examples of
some of these meless teachings to tackle
the issues of deforestaon, climate change,
polluon and environmental degradaon.
Since me immemorial, forests have been
an integral part of the livelihood of mankind.
The early inhabitants of India were well aware
of the numerous benets that forests could
provide. As early as in the me of Rigveda, tree
worship was quite popular and universal. The
tree symbolized the various aributes of God
to the Rigvedic seers. During the period of the
great epics and Puranas, the Hindu respect for
ora expanded further. Trees were considered
as being animate and it is sll popularly
believed that every tree has a Vriksa-devata,
or ‘tree deity’, who is worshipped with prayers
and oerings of water, owers, sweets, and
encircled by sacred threads. Also, for Hindus,
the planng of a tree is sll a religious duty.
The Hindu worship of trees and plants has
been based partly on ulity, but mostly on
religious duty and mythology. Hindu ancestors
considered it their duty to save trees and in
order to do that they aached to every tree a
religious sancty.
In the Bhagavad Gita, Krishna compares the
world to a single banyan tree with unlimited
branches in which all the species of animals,
humans and demigods wander. Indian
consciousness is full of trees and forests. If you
look, for example, in Greek literature, you will
nd only a few descripons of trees and forests,
whereas Indian literature such as Ramayana
and Mahabharata is full of such descripons,
as if the people were always under a tree. The
bond between Indian people and trees is very
strong.
Hindu tradion describes three basic categories
of forest. One is “Shrivan”, the forest which
provides prosperity. Then there is “Tapovan”,
where one can contemplate as the sages did
and seek truth. The third is “Mahavana” the
great natural forest where all species of life
nd shelter. Each of these categories must be
preserved.
Forests and groves were considered sacred,
and owering trees received special reverence.
Just as various animals were associated with
gods and goddesses, dierent trees and plants
were also associated in the Hindu pantheon.
The Mahabharata says that ‘even if there is
only one tree full of owers and fruits in the
village, that place becomes worthy of worship
and respect.’
Hindus see divinity in all living creatures.
Animal deies therefore, occupy an important
place in Hindu dharma. Animals, for example,
are very common as a form of transportaon
for various Gods and Goddesses. Each divinity
is associated with a parcular animal or bird,
and this lends a special dimension to the animal
kingdom.
As the sheep is to Chrisanity, the cow is to
Hinduism. Lord Krishna was a cowherd, and
the bull is depicted as the vehicle of Lord Shiva.
Today the cow has almost become a symbol of
Hinduism. In India, the cow is believed to be a
symbol of the earth because it gives so much
yet asks nothing in return.
AMECA INTERNATIONAL CONFERENCE PROCEEDINGS, IRBE VOLUME 2, SPECIAL NUMBER 1, FEBRUARY 2018
CLIMATE AND ENVIRONMENTAL CHALLENGES: RETROSPECT AND PROSPECT
  164
Lord Krishna Says in the Bhagvad Gita (9.26)
Patrampushpampahalamtoyam
Yomeybhaktyaprayachchatadanambhaktyup
a
hrumtamasna
(If I accept a ower, fruit or water or whatever
is oered with devoon)
Apart from aaching religious signicance to
plants and trees, Hindus also revered them for
their medicinal properes.
All plants and owers have medicinal value
in the Hindu system of medicine (ayurveda)
brought by “Dhanvantari” - The father of
Ancient Indian Medicine System during
Samudramathana (churning of oceans).
For example, the Tulsi plant has great medical
signicance. It is used to prevent and cure many
illnesses and ailments like cold, headaches,
stomach disorders, inammaon, heart
diseases and malaria.
The story of Lord Krishna has it that when
Krishna was weighed in gold, not even all the
ornaments of Satyabhama could outweigh
him. But a single tulsi leaf placed by Rukmani
on the pan lted the scale. In the Hindu stories,
tulsi is very dear to Lord Vishnu.
Hindus oppose killing for several reasons. Belief
in karma and reincarnaon are strong forces at
work in the Hindu mind. What we have done to
others will be done to us, if not in this life then
in another. The Hindu is thoroughly convinced
that violence which he commits will return to
him by a cosmic process that is unerring. For
the same reason, many Hindus adhere to a
strict vegetarian diet also. They believe that any
harm caused to any living being will backre
on them since they believe in the “Doctrine of
karma”. Two thousand years ago, South India’s
saint Tiruvalluvar said it so simply, “All suering
recoils on the wrongdoer himself. Therefore,
those who desire not to suer refrain from
causing others pain.”
ILLUSTARTIONS OF ANCIENT TRADITIONS
FOLLOWED IN INDIA
In India, there is a small community called
“Bishnois” in Rajasthan. They pracce a
religion of environmental conservaon. Their
religion is an oshoot of Hinduism and was
founded by “Guru MaharajJambaji” during the
Marwar era. When he was young he witnessed
how, during a severe drought, people cut down
trees to feed animals but when the drought
connued, nothing was le to feed the animals,
so they died. Jambaji thought that if trees are
protected, animal life could be sustained, and
his community would survive. He gave 29
injuncons and principles, among them being a
ban on the cung of any green tree and killing
of any animal or bird. About 300 years later,
when the King of Jodhpur wanted to build a
new palace, he sent his soldiers to the Bishnois
area where trees were in abundance. Villagers
protested, and when soldiers did not pay
aenon to their protests, the Bishnois, led by a
woman, hugged the trees to protect them with
their bodies. As soldiers kept on killing villagers,
more and more of the Bishnois came forward
to honour the religious injuncon of their Guru
MaharajJambaji. This massacre connued unl
363 persons were killed defending trees. When
the king heard about this human sacrice, he
stopped the operaon, and gave the Bishnois
state protecon for their belief. Today, the
Bishnois community connues to protect
trees and animals with the same fervour.
Their community is the best example of a true
Hindu-based ritual defense of the environment
in India, and their sacrices became the
inspiraon for the Chipko movement of 1973.
HINDUISM AND SUSTAINABLE
DEVELOPMENT
The abuse and exploitaon of nature for
immediate gain is unethical and unjust. No
culture has remained immune from human
irreverence towards nature. Hinduism in
parcular is against environmental degradaon.
They have laid emphasis on the importance
of protecng the environment for future
generaons. For instance, the caste system
which has been a subject of debate for decades
was instuted for the sake of managing the
resources eciently. The society was divided
into dierent classes and each class specialized
on a parcular profession. This is similar to the
concept of division of labour and this ensured
that the resources were put to proper use.
There was no fear of encroachment from other
classes when people were employed with a
parcular job prole. . When we look at it from
a dierent perspecve, it throws light on the
concept of sustainable development where
people judiciously used the resources by
keeping aside enough for future generaons.
As Mahatma Gandhi cited, “nature had enough
for everybody’s need but not for everybody’s
greed.” The budding issue in today’s world is
the poor belief system in our ancient customs
and tradions. In a country like India, it is
denitely easier for people to follow these
pracces provided they are incorporated as a
part of their ritual. The Hindu religion teaches
a renunciaon of worldly goods, and preaches
against materialism and consumerism. Such
teachings could act as a great source of strength
for Hindu sociees in their struggle to achieve
sustainable development.
ASIAN MANAGEMENT ECONOMICS COMMERCE ASSOCIATION( AMECA)
INTERNATIONAL REVIEW OF BUSINESS AND ECONOMICS ISSN 2474 -5146 (Online)
165
SUGGESTIONS FOR EMBRACING
TRADITIONAL METHODS OF
ENVIRONMENTAL CONSERVATION
As former President of India Dr.A.P.J.AbdulKalam
said, “The future of India lies in the hands of
the youth”.
=>Governments should implement
environmental courses for children that are
culture and value based right at the school
level. Lessons from Western countries should
be kept at a minimum.
=>Students should be encouraged to plant
saplings in the school and college premises as
a part of their curriculum.
=>Good aspects from every religion regarding
protecon of environment should be taken as
an input in framing environmental policies.
These are just few suggesons that are
specically targeted towards youngsters as
they are capable of bringing a change in the
society.
CONCLUSION
It is clear that the need of the hour is a revival
of respect for ancient cultural values. This
revival need not turn into fundamentalism
but could denitely be based on the relevant
concepts enshrined in our ancient Indian texts.
The message should be to adorn atradionalist
approach by incorporang spiritual guidance
into the various socio-economic interacons
without causing any harm to secularism.
“Satyagraha for conservaon” could very well
be a rallying point for the awakened spirit
of Hinduism. I believe that by incorporang
tradional values in to rituals, we can evoke
a kind of awareness in people that is dierent
from scienc or technological reasoning.
Hinduism helps make human beings aware that
there are limits to their control over animate
and inanimate world and that their arrogance
and manipulave power over nature can
backre. Religion inslls the recognion that
human life cannot be measured by material
possessions and that the ends of life go beyond
conspicuous consumpon. Secular instuons,
naonal governments, and internaonal
organizaons should acknowledge the role of
cultural values in environmental educaon.
There are denitely several disagreements
among world religions but a mixture of
key ideas from each of them pertaining to
conservaon could denitely lead to a new
global environmental ethic.
REFERENCES
1.http://www.sanskritimagazine.com/indian-
religions/hinduism/nature-worship/
2.http://www.hinduwisdom.info/Nature_
Worship6.htm
3.hps://www.talesbytrees.com/a-brief-guide-to-
the-sacred-trees-of-india/
4.http://www.bishnoism.com/uploadPDF/
DwivediHinduEcol.pdf
5.Bhagavad Gita chapter 9 verse 26