INDIAN APPROACHES REGARDING ENVIRONMENT.pptx

civikl environment

1. INDIAN APPROACHES REGARDING ENVIRONMENT

2. INTRODUCTION The most ancient scriptures in the world, the Vēda (derived from the Sanskrit root “vid” which means to know) are treasures of vast scientific knowledge. They contain several references on the weather cycle, rainfall phenomena, hydrologic cycle, environmental protection, ecological balance, and related subjects that indicate a high level of awareness possessed by the seers and people of that time. Hymns in the four Vedas, R̥gvēda (RV), Yajurvēda (YV), Sāmavēda (SV), and Atharvavēda (AV), reveal full cognizance of the undesirable effects of climate change; skew in the weather patterns, water pollution, distortion in ecological balance, and environmental degradation; and appropriately caution against them. Source: Environment in Ancient India, Kamla Nath Sharma

3. While describing and hailing the five gross basic elements of nature, water, fire (or energy), substratum (sky, space), air, and earth, of which all living and nonliving bodies are made up, the vast Vedic and post-Vedic Sanskrit literature presents in great details the theory of evolution of universe (s) and earth, the science of rainfall, climatology, meteorology, hydrology, environment, and water use and management, among many spheres of their enquiry. The seers recognized that changes caused because of indiscreet human activities could result in abnormal behavioral patterns of seasons, rainfall, crops, or atmosphere and degrade the quality of the water, air, and earth resources. The sages prayed to the deities responsible for maintaining the requisite balance in the functioning of all entities of nature. People realized that their conduct toward different objects of the universe had to be righteous so as not to disturb the cycles of nature and to be able to “rejoice in all the moods of Nature and experience the unseen divine glory manifested in various forms.” People were so aware, even in that ancient time, that in a hymn of R̥gvēda , a clear reference to the presence of a protective layer, which we know now as the ozone layer that filters the harmful ultraviolet rays of the sun and protects the earth, is seen. Source: Environment in Ancient India, Kamla Nath Sharma

4. Pan˜camahābhūta as Creative Elements of the Universe The whole material world is believed to have developed from five prototypical gross elements called pan˜camahābhūta or pan˜catatva . These are Pr̥thivī (earth), Āpa or Jala (water), Agni or Tēja (fire, energy), Vāyu (air), and Ākās´a (ether, space). These five bhūta’s constitute the physical universe. A Vedic mantra “ Pr̥thivyā ̕ pastējōvāyurākās´āt ” indicates the sequence of the initial appearance of the five basic gross elements (Sharma, 2007). Thus, first appeared space, from which appeared air, from that fire or energy, from which came the water, and then the earth. The hymns in the four Vedas were visualized and compiled by various enlightened sages or seers ( r̥ṣi ) through an estimated time span from 6500 BC to 1500 BC. Source: Environment in Ancient India, Kamla Nath Sharma

5. Pan˜camahābhūta as Creative Elements of the Universe They covered various aspects of scientific truths regarding psychological matter (consciousness) pervading the physical matter (electrons) which is present in the whole material creation/universe in different forms and as “ kr̥ṣṇa raja” (dark matter) in deeper space beyond. In unmanifested form, it is present as agni (fire) on the earth, in violent form as Vāyu (air), as a prominent driver in mid-sphere as Indra (deity of atmosphere), and in a dominating factor in celestial sphere in ionized or luminous form as Sūrya (sun) or galaxial clusters. The seers of Vedic times were great visionaries who perceived the creation of the universe in a scientific manner and revealed the mysteries of cosmic evolution with profound wisdom and theories which were, perhaps, too advanced until a few years back for the world to understand (Sharma, 2009b). It is only now that with the advent of quantum mechanics and string theory propounded by physicists, the ancient theories revealed in the Upaniṣad’s can be revisited. The later Sanskrit scriptures also present scientifically the concepts of cosmology, rainfall, climatology, meteorology, hydrology, water management, and environmental protection in great detail. Those who have not had a right exposure to the knowledge contained in the four Vedas think that they are religious scriptures! The truth is far from this. Source: Environment in Ancient India, Kamla Nath Sharma

6. Various Philosophical Thoughts on the Gross Basic Elements of Nature Several schools of philosophical thought like Buddhism, Cārvāka , Sāṅkhya (cosmology), Yōga (psychology), N’yāya (logic), Vais´ēṣika (physics), Mīmānsā (language), and Vēdānta (reality) have existed in India since ancient times. They perceive the cosmos and material objects closely (and rather differently in some cases) with their logic (Sharma, 2007). The Vēdānta and the Sāṅkhya Yōga schools state that the material constituting the subtle elements ( tanmātrā ) is seen only in a transformed state in the gross elements of the earthly objects. The Sāṅkhya philosophy offers a framework for all the levels of manifestation, from the most subtle to the most obvious. The N’yāya-Vais´ēṣika system defines substance as that in which qualities and actions are inherent. According to it, there are nine primary substances, the five Mahābhūta’s (ether/substratum, air, fire/ radiation, water, and earth), time ( kāla ), space/direction ( dik ), inner self or spirit ( ātman ), and mind/ internal sense organ ( mānasa ). The first five are called physical substances, and each of them has a peculiar quality as mentioned earlier. There is a psychological sense with the physical sense organ, which is a part of the physical body. While we can perceive earth, water, and fire, the other two, air and ether, can be inferred from their qualities. Four of the primary substances (called dravya ), Pr̥thivī , Jala , Teja , and Vāyu , are divisible, and their elementary indivisible units are called paramāṇu or kana (quanta) (Sharma, 2007). These four dravya’s together with ākās´a (substratum, sky) constitute the five bhūta’s (gross elements). Source: Environment in Ancient India, Kamla Nath Sharma

7. Various Philosophical Thoughts on the Gross Basic Elements of Nature The Vais´ēṣika system of philosophy presents the closest parallel to the chemical/physical approach to describing matter in its elementary and composite forms, the qualities ( guṇa ) of the fundamental quanta ( kaṇa ), and the primary substance ( dravya ) of the universe. The inclusion of space and time corroborating modern cosmology and the use of the substratum/sky ( ākās´a ) as distinct from it are worth noting. Mind and the self are included in the Vais´ēṣika system whereby the world can become a perceivable entity. Source: Environment in Ancient India, Kamla Nath Sharma

8. KAUTILYA’S ARTHASHASTRA Kautilya’s Arthaśāstra , which is an ancient Indian treatise on administration, economic policy, taxation, diplomacy, Planning and other dimensions of statecraft, remains very much relevant in today’s world as well. The text was influential until the 12th century, when it disappeared. It was rediscovered in 1904 by R. Shamasastry , who published it in 1909. The first english translation was published in 1915. This treatise provides lot of knowledge about environment and its conservation. It describes the maintenance of public sanitation and preservation of environment, forest and wildlife. Even in the affairs of the state, the administration and the ruler were directed to preserve and promote environmental welfare. In the Arthasastra , Kautilya suggests the need to develop Abhayāranya or Abhayavana , forest and animal sanctuaries, where trees and animals would both reside free from the fear of slaughter. Kautilya also prescribed the post of a forest superintendent and penalties for poaching and causing damage to forests, especially productive ones. Source: Environnent Conservation in Ancient India , Dr Renu Tanwar

9. KAUTILYA’S ARTHASHASTRA In topic 35, he recommends that the "superintendent of forest produce" appointed by the state for each forest zone be responsible for maintaining the health of the forest, protecting forests to assist wildlife such as elephants ( hastivana ), but also producing forest products to satisfy economic needs, products such as teak, palmyra, mimosa, sissu , kauki , sirisha , catechu, latifolia , arjuna, tilaka , tinisa , sal , robesta , pinus , somavalka , dhava , birch, bamboo, hemp, balbaja (used for ropes), munja , fodder, firewood, bulbous roots and fruits for medicine, flowers. The Arthashastra also reveals that the Maurya's designated specific forests to protect supplies of timber, as well as lions and tigers, for skins. Kautilya gives the notion that new forests were to be planned, at the time of a new state having been established, on an unoccupied land and the land unsuitable for agriculture the Arthasastra‟s directives on water indicate that it was regarded “as a collective, not a private commodity” and was considered extremely precious. Fines were also prescribed for a number of acts that adversely affected water bodies, for obstructing or diverting a water course, for „damaging embankments‟ etc. He emphasized on efficient water management and the detailed instructions on how to do it. He recommended practices for the conservation of natural resources, especially living resources. He was aware that the future productivity of natural resources is linked to their appropriate conservation. Also, in line with Hindu traditions, he recommends kindness towards animals. Arthashastra reveals the attention focused on wildlife in the Mauryan period: certain forests were declared protected and called Abhayaranya like the present day 'sanctuary'. Heavy penalties, including capital punishment, were prescribed for offenders who entrapped, killed or otherwise molested elephants, deer, bison, birds, or fish, amongst other animals. Source: Environnent Conservation in Ancient India , Dr Renu Tanwar

10. TAGORE’S POEMS Nature runs as a consistent theme in all of Rabindranath Tagore's work. He was an environmental pioneer and wanted harmony between progress and preservation. He had been expressive about the exploitation of environment even a century ago. Tagore first became concerned about man's impact on the environment after seeing an oil spill at sea on his way to Japan in 1916, decades before an environmental movement emerged in the west. Archana Bhattacharjee analyzed Tagore's selected nature poems, written a century back viz. “The tame bird was in a cage” and “I plucked you flower” in the light of the above theory to see what kind of message to humanity they carry regarding environmental threats the world is facing today. In his time, problems like water and air pollution, problems of development waste, habitat destruction, threats to bio-diversity, resource depletion and global green house problems were not properly understood and recognized. Tagore with his sensitive farsighted-ness realized the basic links between industrialism, consumerism and militarism and properly felt that the success of growth ultimately would lead to its own demise. He wrote poems, plays, short stories and also a separate group of lyrics in the form of poems for songs under the name of "prakriti parjaay " (here, prakriti means nature and parjaay means genre), emphasizing the need to protect nature as well as our mother earth. Tagore not only wrote extensively on man's relationship with the environment but implemented it too by building Santi Niketan. It is surrounded by greenery on all sides. He created an example for the whole world in terms of the relationship between nature and humans. Source: Environnent Conservation in Ancient India , Dr Renu Tanwar

11. BISHNOI COMMUNITY Bishnois ( Vishnoi ) community of Rajasthan in Northern India. This cosmopolitan community is known for its eco-friendly, nature-loving ethos and practices. This community was established by Sant Jambho Ji alias Guru Jambheshwar in the year 1485 AD on a sand dune named Samrathal in Mukaam village situated in Nokha Tehsil of Bikaner district in Thar desert of Rajasthan. They have strong religious sentiments attached to both flora and fauna due to the embedding of the principles of environmental conservation in their culture and religion. This sect has a fundamental core philosophy that all living beings, whether humans, animals or plants have the right to live and flourish harmoniously. The preaching and discourses are in the form of 120 shabads (words) and are collected in the religious scripture named Shabadwani . Their essence has been captured in the 29 precepts that are followed by this community, from which they attained their name ( Bish and Nou which means twenty and nine) [2,16]. Source: Bishnois : The Pioneers in Environmental Conservation through Socio- Cultural Embedding: Ishani Vajpai

12. BISHNOI COMMUNITY The Bishnoi rules teach followers to be merciful towards all living beings and to love and feel pity for them. They provide shelter for animals and do not slaughter them. Moreover, they do not sterilize bulls. Their concern for living beings includes not only animals but also plants and trees. They forbid the cutting of green trees. They are completely vegetarians and do not use substances like opium, hemp, tobacco, liquor and the like. The menfolk dress primarily in whites to curb the use of dyes that are harmful to the environment. They do not even use blue color extracted from indigo. The core aim is to save the environment in every way possible and not to exploit the naturally available resources. By applying the conceptual framework of Actor-Network theory as Bruno Latour, I suggest that this concept is an extended form of Actor-Network theory, where humans and nonhumans are treated as equals. The Bishnois believe that humans and nonhuman constitute each other . Source: Bishnois : The Pioneers in Environmental Conservation through Socio- Cultural Embedding: Ishani Vajpai

13. BISHNOI COMMUNITY The doctrine of concern towards non humans is well embedded in the Bishnois ’ psychological makeup and they try to carry out all of their life activities in an eco-friendly manner. They use filtered water and milk only. If they find any animal or insect during the process of filtering, they make it a point not to harm it and put it back into its habitat. Bishnois , use firewood from dead trees and cow dung as fuel for other purposes. They are also careful when using firewood or cow dung to harm any insect or small living being that may be hidden in it. They try to consume the least amount of natural resources as possible. Thus, they prefer to recycle available natural resources as far as possible. Bishnois do not cremate dead bodies. Rather than cremating, they bury the bodies in their own, usually their agricultural land. In doing so, they surely can reduce the carbon footprint significantly because cremation not only requires a lot of fire wood from trees, but the process also releases carbon dioxide and other harmful gases at large level leading to increased carbon footprint. Source: Bishnois : The Pioneers in Environmental Conservation through Socio- Cultural Embedding: Ishani Vajpai

14. BISHNOI COMMUNITY The Bishnoi community also follows the concept of Orans or sacred groves in their villages. As per the studies, the concept of Orans has been prevalent in India since hunter-gathering era. It was documented formally in the 1800s. According to this, the communities have a particular non-human area in their villages, separated from their place of living which is considered sacred because they believe that this particular land has spiritual influence. It is considered as the heavenly abode for gods and ancestral spirits and hence, all the available biodiversity is preserved here. In general, cutting of trees, killing of animals and collection of materials are forbidden in these areas. These areas, apart from being home for many endangered animals and birds, also have many rare varieties of crops, herbs and other important medicinal plants that are important for a balanced ecosystem. These groves, at times, also have secret reservoirs of water, which are extremely important in desert areas of Rajasthan. Source: Bishnois : The Pioneers in Environmental Conservation through Socio- Cultural Embedding: Ishani Vajpai

15. BISHNOI COMMUNITY The famous Amrita Devi Chipkoo movement is considered to be among the pioneering efforts for environmental protection. In this movement, 363 Bishnois laid down their lives for the protection of Khejri trees in Khejarli village of Rajasthan. According to the well-known story/legend, King Abhay Singh of Jodhpur, in the 1730s, when building his new palace, ordered his soldiers to cut down the trees for wood in Khejarli village. As a symbol of protest, a lady named Amrita Devi stood against the soldiers and fought for the life of trees by clinging onto them. Her three daughters, Asu , Ratni , and Bhagu also stood by their mother. The last words of Amrita Devi were, “Sar santey rookh rahe to bhi sasto jaan ” (a chopped head is cheaper than a chopped tree), which became the tagline of Bishnois to inspire them for all times to come. Supporting them, the other people of this community also stood up for the trees and wrapped their arms around the trunks. The soldiers continued to axe the trees down, without paying heed to the requests of the people. A messenger was sent to report regarding the same, but before the Maharaja's orders for stopping the act could reach them, they had massacred the ones who stood in their way. Later, the Maharaja granted a royal decree on copper plaque to Bishnois proclaiming the cutting of green trees and hunting of animals within the revenue boundaries of Bishnoi village, as illegal. Furthermore, any person who violated these would be prosecuted by the state and would have to pay a heavy penalty. The decree also prohibited members of the royal family from hunting in or near Bishnoi villages. Source: Bishnois : The Pioneers in Environmental Conservation through Socio- Cultural Embedding: Ishani Vajpai

16. BISHNOI COMMUNITY This movement has left an indelible mark on the memories and a long-lasting effect on the psyche of the people. In order to keep the incident alive in the memories, it is commemorated every year by the locals of this area. They have constructed a huge shrine at the place where Amrita Devi was killed along with a temple nearby, to reminiscence the sacrifice of their ancestors and inspire their upcoming generations to be selfless and kind towards all living beings. Source: Bishnois : The Pioneers in Environmental Conservation through Socio- Cultural Embedding: Ishani Vajpai

17. GANDHIAN PHILOSOPHY As early as in 1909, through Hind Swaraj, Gandhi stated that the civilization of the West being welcomed in India in the name of modernity, is the start of a civilization which equates consumerist lifestyle and abundance with development. He distinguished between ‘need’ and ‘want’ of the human being, while emphasizing on the Future Generations as we use natural resources in the present. Gandhi was against the destructive development model adopted by the West, which resulted in global warming, climate change and much more. He had noted, “God forbid that India should ever take to industrialization after the manner of the West. The economic imperialism of a single tiny island kingdom is today keeping the world in chains. If an entire nation of 300 million took to similar economic exploitation, it would strip the world bare like a locusts.” Capitalism and the pursuit of freedom Freedom at Midnight: Revisiting Gandhi and his vision of India

18. GANDHIAN PHILOSOPHY Furthermore, in Young India (1920), he wrote thus: “We want to organize our national power not by adopting the best methods of production only, but by the best method of both the production and distribution.” It is clear that Gandhi was not against industrialism, but against its negative impacts namely labours displacement, exploitation, and environmental degradation.  Thus, in contrast to modern civilization that promoted material welfare along with increasing profit motives, Gandhi’s ‘Hind Swaraj’ was against growing consumerism, materialism, and the wrong model of development. He challenged the whole framework of development to promote environmental conservation.  

19. PROPAGATION OF EQUALITY AND RURAL DEVELOPMENT Gandhi epitomized women for their role at various social levels and considered them equal to men in all respects. He “worshipped women as an embodiment of the spirit of service and sacrifice”, which helped them to take up national integration and in a way worked for gender equality. Moreover, his environmentalism was built on ecological practices of tribal and peasant communities in order to keep their identities intact. Gandhi was equally concerned about the liberation of scavengers. He called them ‘ Harijans ’ (God’s People) because of the great service they rendered to the society, which no one else could fulfil.

20. PROPAGATION OF EQUALITY AND RURAL DEVELOPMENT Gandhi had once said “The blood of villages is the cement with which the edifice of the city is built.” He wanted a development process which is “harmonious, poverty free, nonviolent and contributes to a self-reliant society.” He envisaged co-existence of steel mills, machine making in cities with handicrafts, cottage industries, animal husbandry, forestry and biomass processing in villages. The concept of self-sufficient village was seen by him as an economy, which allows very small shares of benefits to go out of the village and can be useful to strengthen rural India leading to reduced urbanisation .

21. PROPAGATION OF EQUALITY AND RURAL DEVELOPMENT Through his village community concepts, he provided some of the most plausible solutions like integration of Khadi industries, Charkha and agriculture to prevent the crisis of unemployment and create more comfortable cities. Gandhi also urged medical practitioners to research medicinal properties of plants, as a means to promote his concept of Swadeshi services for all. He is criticized for not emphasizing the creation of an institute for practise or science of agriculture and being silent on the practise of shifting cultivation. Yet, it cannot be denied that his idea of rural development was meant to halt migration of villagers as “ecological refugees” to urban cities and thereby maintain an environmental balance.

22. PROMOTION OF SUSTAINABLE LIVING Gandhi noted in  Harijan , ‘Anyone who fouls the air by spitting about carelessly, throwing refuse and rubbish or otherwise dirtying the ground sins against man and nature. Man’s body is the temple of God. Anyone who fouls the air, which is to enter that temple, desecrates it’. He belongs to the school which believes in remedy rather than cure. He is profounder of a kind of life, culture and society which will never lead to environmental problems. He further advocated a simple and satvik diet to maintain one’s health. He fervently pleaded for vegetarianism and detested meat-eating. Gandhi was a passionate champion of a life pattern based on three cardinal principles; Simplicity, Slowness and Smallness. In this context, his prescription of “simple living” attempts both to curb human overreaching and greed, and to prevent the mindless exploitation of natural resources. For instance, every day when Gandhi took a bath (1920’s – 1930) in the freely flowing and unpolluted water of the Sabarmati near the Ashram, he consciously used only the minimum requisite water needed for a bath. He and his followers used scrapes of papers for writing notes and reusable envelopes to send letters. Gandhi built his ashrams on waste lands, which were more than often not reptile proof. He used this opportunity to practise ahimsa along with his vision of Sarvodaya , which implies a healthy environment that can be evolved by man to ensure harmonious existence with nature and other living beings.

23. PROMOTION OF SUSTAINABLE LIVING Gandhi synthesized his philosophical and spiritual principles out of his deep knowledge of the religious traditions of Hinduism, Buddhism, Jainism, Christianity, and Islam. He laid emphasis on cow protection and despised western lifestyle, which had dehumanised man. Notable destinations like the Phoenix settlement and the Tolstoy farms, South Africa are set up on his ideals of simple life. Even Brundtland Commission’s definition of sustainable development is similar to the Gandhian idea of greed-need syndrome.                                                                 His concept of ‘respect for nature’, simple living and voluntary reduction of wants has become all the more relevant for India and the world in the present times. According to Pravin Sheth , ‘judicious blending of the greens (in the west) and Gandhi (east), at the level of thought and action, can help to usher us in a post-modern age and post-industrial eco-cultured society’. Gandhi once remarked “My life is my message”. He had indeed championed the cause of disseminating sustainable development and making the entire world understand the importance of practising a lifestyle with minimal impact on our environment.

24. Gandhian Conflict Resolution and Environment Conflict resolution is an emerging branch of social science which deals with the techniques to resolve conflicts between nations or between individuals. It can also be applied to address environmental issues. Whenever there is a mismatch between different interests, conflicts arise. Gandhian non-violence or Satyagraha is accepted by many as an effective technique of conflict resolution. Gandhi never used the word 'conflict resolution'; instead he use terms like mediation and 'negotiation'. He never considered conflicts as problems, father, they were opportunities for moral growth and transformation. 'The contribution of Gandhi in conflict resolution was his "working hypothesis that the non-violent resolution of group conflict was a practical goal." 26  His philosophy of truth and nonviolence contribute to the theory of conflict resolution. Gandhi believed that truth is one and different individuals perceive it differently. Nobody can claim that their perception is correct. If we are not sure about the supreme truth there is no need of violence or conflict. In order to realize truth one should have to realize God. Self realization is the way to realize God. Self realization will lead us to refrain from violence against other beings. So far as the Indian environmental movements are concerned, the conflict is often between different interest groups or between the state and people, and are often led by peasant groups or tribal people. It is often in the form of struggle for the protection of livelihood control over resources or some form of self-determination. Environmental injustice, and marginalization are considered as instances of structural violence. As Gandhi believed violence and counter violence will never help to resolve conflicts, he considered Satyagraha as the "only force of universal application be that of Ahimsa or love" to fight these kinds of problems. 27  It is entirely different from mere passive resistance, where there is no scope for mutual love. In passive resistance, Gandhi believed "there is a scope for hatred" but "Satyagraha may be offered to one's nearest and dearest." 28 Environmental movements in India used Satyagraha as the moral equivalent of war. Forest Satyagraha was first used effectively in Chipko movement to protest against deforestation. Gandhian techniques like padayatras were conducted to save nature. Conflict resolution techniques based on non-violence and self sacrifice were used by environmental activists like Chandi Prasad Bhatt, Baba Amte , Sunderlal Bahuguna, Medha Patker and others.