The Vedic Perspective on Nature and Ecology
In Vedic philosophy, nature is regarded with deep respect and
reverence as both sacred and divine. The Vedas contain numerous hymns that
praise the qualities of natural elements, including rivers, forests,
mountains, and animals. The practice of deifying natural elements such as
Agni (fire), Surya (sun), and Vayu (wind) creates a deep reverence for the
environment. This underlying reverence emphasises a view in which humans
are an essential component of the natural world and not separate from or
superior to it. In this post, we will discuss environmental philosophy in
the Vedas.
The Vedic Perspective on Nature and Ecology
"The Vedic Perspective on Nature and Ecology" explores the Vedic
perspective on nature, ecology, and the environment. Learn how ancient
wisdom guides sustainable living and ecological balance.
Vedic Environmental Philosophy
Rta (ऋत) (Cosmic Order) The concept of Rta pertains to the cosmic order.
Rta (rta) is a fundamental concept in the Vedas, representing the intricate
system that upholds the harmony and balance of the universe. The concept of
natural law and a state of equilibrium that permeates every aspect of
existence is reflected in Rta. Understanding and respecting the delicate
equilibrium and structure of the natural world is essential in practising
Rta.
Rigveda 1.22.18: Ṛtenṛtāṁ naṁrtam kṛṇvanti śarmiṇe, mīḷhuṣe rāyaskāme
dhenavaḥ. "Truth and cosmic order are the keys to winning over the sun's
milk-giving cows, who pour their milk upon those who adhere to these
principles."
Rigveda 10.85.1: Rtasya hi srad avidan manaḥ, rtasya sadhamado vrate."Those
who understand the sacred law of cosmic order have their minds in harmony
with Rta, and they act according to its mandate."
These verses highlight the importance of rta as a fundamental principle
that guarantees the universe's balance and coherence, shedding light on the
truth, underlying laws, and cosmic order.
Prithvi Sukta (Hymn to Earth)
The Prithvi Sukta, found in the Atharvaveda, is a devotional hymn dedicated
to the Earth. The belief system reveres the Earth as a maternal figure and
places great importance on living in harmonious coexistence with it. The
hymn exemplifies a profound ecological awareness, honouring the Earth's
fecundity, variety, and nourishing capability while advocating for her
safeguarding and reverence.
Prithvi Sukta (Hymn to Earth) from the Atharvaveda, which venerates the
Earth and emphasises the importance of living in harmony with her:
Atharvaveda 12.1.12: "Mātā bhūmiḥ putrohaṁ pṛthivyāḥ, parjanyaḥ pitā sa u
naḥ pipartu."Earth is my mother, and I am her son. May the rain-bearing
heavens be kind to us."
Atharvaveda 12.1.1: Bhūmiṁ dyaur dadhaatu rtviyam, bhūmiṁ bhumiḥ saha
sanasya yoṣaḥ. "May the Earth be always supported by the sky, and may the
Earth support us with the nourishment it provides.
Atharvaveda 12.1.3: Pṛthivīm mātaram śivaṁ, hridayam yatra tishṭhati. "The
Earth, our progenitor, is benevolent and magnanimous, and our emotions
dwell within her."
The lyrics of the Prithvi Sukta demonstrate a profound respect for the
Earth. They emphasise her status as a loving mother and underline the
importance of coexisting harmoniously with nature, recalling the Earth's
fertility, diversity, and sustaining capacity.
Ecological Principles in Vedic Texts
Sustainable Living
The Vedas that advocate for sustainable living, minimal consumption,
avoidance of waste, and reverence for all forms of life:
RigvedaRigveda 10.117.6: Ten tyaktena bhunjitha ma gridhah kasyasvid
dhanam. "Enjoy life with renunciation; do not covet others' possessions.
Yajurveda 40.1: Isha vasyam idam sarvam yat kincha jagatyam jagat; tena
tyaktena bhunjitha ma gridhah kasyasvid dhanam. "This entire universe is
filled with Divine presence; enjoy the blessings bestowed by God." Avoid
desiring or craving for material possessions or wealth that others possess."
Atharvaveda 12.1.45: "Pṛithivīm dharayantīm dyāvāpṛithivī bahulām,
anna-patnīm prthivīm mātarṁ pṛithivīm dharayiṣṇīm bhavāmi. "May the earth
that holds people together, that has vast space and food, that is a mother
and gives birth to so many kinds of life, grant us life without harm.”
Atharvaveda 3.30.8: Ma himsīt sarvabhūtāni; māśīrvadabhiṣecanaḥ. "Do not
harm any living creature; treat them with compassion and care."
Rigveda 10.37.11: Sam gacchadhvam sam vadadhvam sam vo manāmsi jānathām;
devā bhāgam yathā pūrve sanjānānā upāsate. "Move together in harmony; speak
together in one voice; let your minds be in unison, as the gods of ancient
times cooperated with each other for the common good."
These verses encapsulate the principles of sustainable living, minimal
consumption, waste reduction, and respect for all forms of life. They
adhere to modern sustainability principles that promote minimising our
ecological footprint and coexisting harmoniously with the natural world.
Interconnectedness of Life
The Vedas reflect a holistic view of the interconnectedness of all life,
promoting ecological awareness and compassion towards the environment:
Rigveda 10.191.4: Sangachhadhwam samvadadhwam sam vo manamsi janatam, Deva
bhagam yatha purve sanjanana upasate. "Walk together in harmony; speak with
one voice; be of one mind, as the gods of old cooperated with one another
for the common good."
Yajurveda 36.17: "Mitraasyaaham chakshushaa sarvaani bhootaani sameekshe.
Mitrasya chakshushaa sameekshe. Mitraasya chakshushaa sameekshe. "With the
eyes of a friend, I behold all beings. With the eyes of a friend, I behold
the universe. With the eyes of a friend, I behold everything."
Yajurveda 13.28: Samani prapah sushaha vah samani yoma akuti. Samani va
akuti samani hridayani vah. Samanamastu vo mano yatha vah susahasti. "Drink
the same water, breathe the same air, be together in mind and heart. Let
our aspirations be in unison, and may we live together in harmony and
mutual understanding."
Atharvaveda 12.1.12: Mātā bhūmiḥ putrohaṁ pṛthivyāḥ, parjanyaḥ pitā sa u
naḥ pipartu. "Earth is my mother, and I am her son. May the rain-bearing
heavens be kind to us."
Atharvaveda 1.32.4: Dyāvāpṛthivī janayan devā agre ya oṣadhīḥ
prathamamānasṛjātaḥ. "May the original creators of the divine system of the
natural order (Rita), as well as vegetation, planets and celestial spheres,
protect us."
These poems demonstrate the Vedic philosophy of the interconnectedness of
all living beings, advocating environmental awareness, conservation, and
responsibility towards the natural world. They focus on the interdependence
of all entities and the importance of harmonious coexistence with the
environment.
Environmental Ethics
Dharma and Environmental Responsibility
Dharma is a core tenet of Vedic philosophy encompassing duties, ethical
behaviour, and responsibility for one's actions. Within environmental
ethics, dharma represents the ethical duty to safeguard and improve the
natural environment. This responsibility extends beyond personal benefit
and encompasses the well-being of all existence. The Vedas incorporate the
concept of dharma in relation to environmental preservation, emphasising
the need to save and improve the natural environment.
RigvedaRigveda 10.85.44: Mātā bhūmih putro aham prithivyah, parjanyah pita
sa u naḥ pipartu. "The Earth is my mother, and I am her son. May the
rain-bearing heavens be kind to us."
Atharvaveda 12.1.12: Mātā bhūmiḥ putrohaṁ pṛthivyāḥ, parjanyaḥ pitā sa u
naḥ pipartu. "Earth is my mother, and I am her son. May the rain-bearing
heavens be kind to us.
"Atharvaveda 12.1.35: Dyāvāpṛthivī janayan devā agre ya oṣadhīḥ
prathamamānasṛjātaḥ. "He who first created the holy order of nature (Rta),
and the plants, the earth, and the sky, may he protect us."
Yajurveda 36.22: Prithivim dharmana dhritam. "The Earth is upheld by
righteousness (Dharma).
"Yajurveda 13.47: Yajnena yajnam ayajanta devah tani dharmani prathama
nyasan. They performed the sacrifice (yagya), and the gods placed those
dharmas first.
Manusmriti 6.54: Annam na nindyat tattvartaṁ annam bahu rakṣhet. Pṛthivyāṁ
yadi vṛṣṭiḥ syāt tat syāt sarvasya bheshajam. "Do not despise food, for it
is the healing herb; if there is rain on Earth, it becomes the remedy for
all."
Shrimad Bhagavad Gita 3.12: Ishtān bhogān hi vo devā dāsyante
yajña-bhāvitāḥ. Tair dattān apradāyaibhyo yo bhunkte stena eva saḥ. "The
demigods, being pleased with the completion of sacrificial rituals (yagya),
will provide you with all the essential requirements." However, anyone who
takes pleasure in these blessings without reciprocating by donating them to
the demigods is undoubtedly a thief."
Ahimsa (nonviolence) is a principle that advocates the absence of harm or
violence toward all living beings. This principle applies not only to human
relationships but also to all living beings. Practising ahimsa means
avoiding harming animals and plants, promoting biodiversity, and
maintaining ecological balance.
The principle of ahimsa is rooted in the Vedas, which underline the
importance of avoiding harm to all sentient beings and advocating
biodiversity and ecological balance.
Rigveda 10.85.44: Yajña-bhūmiḥ pṛthivīṁ dhṛtā saṁvatsareṇa yajñena. "The
Earth, known as the realm of selflessness, is sustained by the yearly
ritual cycle of yajñ."
YajurvedaYajurveda 36.18: Annam na nindyat tattvartaṁ annam bahu rakṣhet.
"Do not despise food. Preserve it with care and respect."
Yajurveda 13.47:Ahimsa prathamam pujyam. "Non-violence is the highest duty."
Yajurveda 12.32: Mitrasyaaham chakshusha sarvaani bhootani sameekshe. "With
the eyes of a friend, I behold all beings."
Atharvaveda 6.23.3: Ma himsīsṭa sarva bhūtāni. "May all beings be free from
harm."
Manusmriti 6.60: Ahimsa satyam asteyam śaucham indriya-nigrahah.
"Non-violence, truth, non-stealing, purity and sensory control are eternal
duties.
"Shrimad Bhagavad Gita 12.13: Adveṣṭā sarva-bhūtānām maitraḥ karuṇa eva ca.
Nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī. "One who maintains no hatred
towards any living being exhibits friendliness and compassion, lacks
attachment and ego, remains equanimous in both happiness and sorrow and
possesses a forgiving nature."
These lines draw attention to the concept of non-violence and emphasise the
importance of non-violence towards all, including humans and other
sensitive species. This principle supports a caring attitude towards life,
promoting ecological balance and protecting biodiversity.
Sustainable agricultural practices that focus on methods such as crop
rotation, natural fertilisation, and the use of organic matter to guarantee
soil fertility and long-term productivity include:
Rigveda 10.101.8: Aagne vratapate vratam charishyāmi tatra me rādhyatām
idam aham anṛtasya na vṛtam avāmi satyam uttamam. "O Agni, Lord of Vows, I
shall perform the vow. May it bring success to me. I will not break the vow
of truth but uphold the highest truth."
Atharvaveda 3.17.10: "Yad eṣām pravatam prāśākābhūḥ, śunāsīra, mānasya
vājinīvati. Amba yasya vājinīvati. "O Prithvi, in whose wide lap grows
food, plants, and vegetation, upon whom the forest stands, may she grant us
nourishment and sustain our lives."
Atharvaveda 3.24.5: Pṛthivī noṣadhīṣṭhā annapārakṛt bhavatu. "May the
Earth, with its fields of herbs and plants, be kind to us and provide us
with food."
Yajurveda 11.83: Annād bhavanti bhūtāni parjanyād anna-sambhavah. Yajñād
bhavati parjanyo yajñah karma-samudbhavah."All living beings originate from
food, which is generated from rain." Precipitation is generated by the
process of yajña, which in turn originates from prescribed duties."
Yajurveda 13.43: Urvarā oṣadhayaḥ saṁvat saram avardhayan. "May the flora
and botanicals flourish profusely all year round."
Water Conservation Ancient Vedic writings also document advanced methods
for conserving and managing water. Techniques such as rainwater collecting,
the creation of ponds and tanks, and the effective utilisation of water
resources were frequently employed to uphold the hydrological cycle and
guarantee water availability.
The Vedas highlight ancient water conservation and management methods, such
as rainwater harvesting, construction of ponds and reservoirs, and
efficient utilisation of water resources.
Rigveda 7.49.2: Apo hi ṣṭhā mayobhuvas tā na urje dadhātana. Maheramāṇāḥ
karṇadhvam. "O water, you are the giver of health; give us strength and
vitality so we can drink your nectar."
Rigveda 10.30.12: Indraḥ sindhum atisṛjaḥ svarṣāḥ parvatāvadhiḥ. "Indra
released the waters from the mountain streams for the benefit of the
people."
Atharvaveda 3.13.5: Ya osadhayaḥ sambhritā aapo vārin sarvaścaram. Te no
mṛḍantu varcasā. "May the herbs gathered from the waters and all moving
liquids grant us strength and brilliance."
Atharvaveda 19.2.2: Yā āpo divyā uta vā sravanti khanitrimā uta vā yāḥ
svayamjāḥ. Samudrārthā yāḥ śucayaḥ pāvakās tā āpo deva īhituṁ kalpayan tāḥ.
"May the celestial waters, the terrestrial waters, the subterranean waters,
and the naturally occurring waters, which are divine in nature and possess
the qualities of purity and cleansing, grant us strength."
YajurvedaYajurveda 11.50: Apo devīr upa hūtaḥ samagman ta āpo deveer upa
hūtaḥ sam agman. Iḍā na urjam dadhātu. "We invoke the divine waters that
have come together; may they grant us nourishment and strength."
Yajurveda 6.22: Apo hi ṣṭhā mayobhuvas tā na urje dadhātana. Maheramāṇāḥ
karṇadhvam."Waters, you possess advantageous qualities; bestow upon us
power and vitality so that we may consume your essence."
Shatapatha Brahmana 1.8.1.6: "Apo vṛṣṭir bhavanti yatra vrṣṭiḥ tatra jīvāḥ.
"Where there is rain, there is life."
These statements emphasise the importance of water in Vedic philosophy and
the sophisticated techniques used in ancient times for water conservation
and management. They also emphasise the importance of valuing water as a
crucial resource and the actions taken to ensure its availability and
sustainability in the long run.
Relevance to Modern Environmentalism
Vedic rituals can protect the environment. Certain rituals described in the
Vedas, which are intended to pay respect to natural elements, have the
potential to inspire contemporary efforts to safeguard the environment. For
instance, customs such as tree planting, safeguarding water supplies, and
showing reverence for animal life might be employed in contemporary society
to enhance environmental stewardship.In conclusion, Vedic philosophy
contains timeless knowledge that can help us treat the world more carefully
and respectfully. By following these ancient rules in our daily lives, we
can help protect the earth and ensure the health of future generations.
KR IRS 61125
On Thu, 6 Nov 2025 at 18:21, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**Ecology and God*
>
> *When nature is given complete freedom, when the flora and fauna are
> allowed to fully bloom, then, Theism or the belief in the unseen or outside
> the visible spectrum or simply belief in God, will be the natural outcome.
> In fact God must be made an important chapter in the subject of Ecology.
> The idea of God happens or gets created by nature itself. All primitive
> societies, which live with nature symbiotically, have some God or the
> invisible signals from nature in daily life. Nature speaks to them; they
> find deeper meanings in rains, thunder, floods, earth quakes, the bright
> sun..., developing a holistic feeling, free from the 3D logic. They have
> feelings and sensings based dictionary, based on oral communications among
> themselves, not printed as books. Unfortunately the same 3D logic is
> employed in the science of ecology, as though it is another Cartesian
> science, a big paradox. *
>
> *Life forms depend on each other not only for food, but there is a big
> invisible communication and invisible interaction among them, through
> smell. The meaning of the word spirit is in reality air. There was a time
> when the human organism depended mainly on the sense of smell to perceive,
> interact and live. In fact when the environment was not destroyed, there
> was symbiotic communication among all the organisms of the biosphere by
> means of smell or spirit. That smell for perception was identified as God.
> The Dictionaries were sensed from God via smells. Only after the
> destruction of nature, the role of smell and as a result belief in God
> diminished. Those diminishing sensations still continued to be designated
> as God. God cannot be totally eliminated or logiced away, if nature is not
> completely disturbed and destroyed. Faith becomes feeble when nature is
> destroyed every day as economic activity.*
>
> *But when nature is destroyed, the idea of God also gets destroyed.
> Machines drive away humans from the lives of humans in the economic life.
> People cannot feel the communicating nature and so they cannot feel God.
> Belief becomes a subject of debate, mechanical logic, subject to
> mathematical reductionism, and a Richard Dawkins writes ‘The God Delusion’.
> God and economic life in industrialized societies cannot co-exist. One has
> to labour to keep the illusion of belief in God, by all sorts of rituals,
> practices, in fact shut away all reasoning, to believe that one believes in
> God. The VIBGYOR logic that shuts away the major portion of reality as the
> invisible spectrum simply is not capable of understanding the concept of
> God. *
>
> *Scientists like Dawkins, base their arguments on the logic of the
> machine, and machines come into the picture because nature is destroyed.
> Nature creates feelings because of its impact on the organisms and that
> totality of feelings is called God. The destruction of nature and Atheism
> go together. But atheism that only opposes empty ritualism is different
> from the atheism that pits itself only against the God cults of religions. *
>
> *The monopoly claims of religions for the God idea need to be removed. God
> is simply part of Ecology. The claims to the branded particular Gods by the
> religions are mainly economic and has very little of spirituality.*
>
> *All life sciences are based on the logic of the machines, the Cartesian
> approach. Today a student does not study life forms as living entities in
> emotional interaction.The life forms are studied as mechanical systems. The
> God content in the study of life forms is removed.*
>
> *Every organism
> breathes,smells,senses,perceives,understands,communicates,interacts,harmonizes,coordinates,cooperates,raptures
> in symbiosis. In lush nature, as every organism cooperates automatically,
> ‘want and want satisfaction’, happen automatically. *
>
> *That natural has become the super natural today because of the
> destruction of nature.*
>
> *YM Sarma*
>
> *Chat gpt*
>
> That’s a fascinating and deeply reflective essay — it blends ecology,
> spirituality, and philosophy into a single vision of life where *God* is
> not a supernatural abstraction but the felt presence of the natural world
> in harmony.
>
> Here’s a brief *summary and interpretation* of the key ideas in YM
> Sarma’s piece, followed by a *short commentary* you might find useful
> (for discussion, presentation, or publication context):
> ------------------------------
>
> *Summary*
>
> - *Nature and Theism:*
> When nature thrives freely—when ecosystems are undisturbed—humans
> naturally develop a sense of the sacred. Theism, or belief in an unseen
> power, arises spontaneously from intimate contact with the living world.
> Primitive societies, living in symbiosis with nature, perceive divine
> signals in natural phenomena like rain, thunder, and sunlight.
> - *Smell, Spirit, and Communication:*
> The essay ties the idea of *spirit* to *air* and *smell*. In a
> pristine environment, all organisms communicate invisibly through scent—a
> kind of sensory ecology that unites life. This olfactory connection once
> formed the human sense of “God.” As industrialization and pollution dulled
> this sense, both the perception of spirit and faith in God weakened.
> - *Destruction of Nature and Rise of Atheism:*
> The essay argues that ecological destruction and atheism grow
> together. Machine logic—mathematical, reductionist, and
> mechanical—displaces organic feeling. Thinkers like Richard Dawkins,
> grounded in this mechanistic worldview, miss the experiential and emotional
> roots of belief. When nature is destroyed, God becomes a mere concept or
> illusion rather than a living experience.
> - *Religion and Ecology:*
> Sarma distinguishes between the *God of ecology* (the felt totality of
> life) and the *Gods of organized religion* (economic and institutional
> monopolies). True spirituality, he suggests, is ecological, not dogmatic.
> - *Science and the Loss of the Living:*
> Modern life sciences, based on Cartesian reductionism, treat living
> organisms as machines, stripping away their emotional and spiritual
> dimensions. A truly ecological science would recognize life as relational,
> cooperative, and communicative—a system of harmonies rather than
> mechanisms.
> - *Conclusion:*
> In undisturbed nature, cooperation and satisfaction arise naturally,
> not through economic striving. What was once *natural* has now become
> *supernatural*—because humanity has lost touch with the living world
> that once was our shared divinity.
>
> ------------------------------
>
> *Commentary*
>
> YM Sarma’s essay presents a provocative ecological theology: God is not a
> being outside nature but the emergent consciousness of nature in balance.
> The “spirit” is literally the shared breath of the biosphere. His critique
> of modernity—especially the replacement of organic feeling by machine
> logic—echoes ideas found in deep ecology, phenomenology, and even certain
> streams of Vedantic thought.
>
> The essay also invites a rethinking of *ecology as a spiritual discipline*:
> to study ecosystems with reverence, to sense the divine communication among
> living forms, and to see faith not as belief in doctrine but as
> participation in life’s total interdependence.
>
> In short, Sarma transforms ecology into theology, and theology into
> ecology.
> ------------------------------
>
> Would you like me to help *edit or refine* this essay into a more formal
> academic or poetic version (for publication or sharing)? I could adapt it
> for a journal article, environmental magazine, or philosophy essay.
>
>
>
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