While the Western viewpoint often seeks to exert control over nature, the Indian perspective rejects human attempts to control nature.
The Panchabhoota Bharatiya narrative architecture for the ecosystem is holistic as it looks at human beings as a part of it in this nature-centric system, where chaos is creative and leads us to balance and harmony with the larger cosmos. This is in contrast to the hegemonic concept of conquering and destroying nature for the benefit of humans better known as anthropocentricism. The concept of Devrai or sacred forests in India brought in sanctity to preservation and protection of biodiversity and Mother Nature. They are the sacred wizards of conservation. This alternative narrative needs to be constructed as the world faces a huge crisis of reckless development, leading us to calamity.
Bharatiya gyan parampara wisdom has taught us to revere the Panchabhootas and the Ecosystem. While growing up we are told by elders to never play with the Panchbhootas, for these natural forces, if disturbed, can engulf humans. Any disturbances of this balance and harmony have had severe natural consequences where humans have been shown as helpless against the forces of Nature or the Panchabhootas. Nature is a great leveller.
Since the onset of industrialisation, the climate has been steadily warming. Yet, the broader challenge lies in the uneven and flawed approach to addressing environmental and climate issues worldwide. The current discourse on climate change comes from the West and is predominantly human-centric, thus often disregarding and even opposing the intrinsic forces of nature and overlooking indigenous communities. As the world grapples with increasingly severe and erratic weather events, three key points must be emphasised and understood.
Firstly, climate change and environmental protection are not solely governmental or individual concerns but universal imperatives. While it is the prerogative of governments to safeguard the environment from degradation and exploitation, it is equally incumbent upon citizens to contribute to its preservation. In essence, environmental protection is both a top-down and bottom-up process. Many climate initiatives tend to view it solely as a governmental responsibility, holding governments accountable when ecological goals are not met. Undoubtedly, governments bear a significant responsibility, but what about the role of citizens?
Enter India, with its millennia of wisdom and a profound understanding of the interplay between humans and nature, characterised by harmony rather than conflict. Indian constitutional thinkers demonstrated foresight by including provisions for environmental protection as far back as 1948-1950, long before modern environmental concerns gained widespread recognition in the 1960s-70s, notably with Rachel Carson’s Silent Spring.
Even today, governmental approaches in India reflect this deep understanding, evident in the arrangements made with tribal communities and efforts to engage citizens in environmental stewardship. Initiatives such as the Swachh Bharat campaign, the world’s largest of its kind, and integrating environmental awareness into the Indian education system signify steps to elevate awareness of ecological concerns. These actions demonstrate a concerted effort to ensure that the locus of responsibility is not solely limited to the government but that citizens are recognised as equal stakeholders in environmental preservation.
Secondly, environmental discourse must adopt an inclusive approach. Herein lies the significance of India’s tradition of Panchbhoot. The fundamental constituents of nature are rooted in the principles of Pancha Bhootas—land, water, air, soil, and fire. This perspective places humans not at the centre of the universe but rather as an integral part of nature’s ecosystem. While the Western viewpoint often seeks to exert control over nature, the Indian perspective rejects human attempts to control nature.
In Hinduism, for instance, sacred tree groves are revered, while Buddhism includes sacred deer parks. The concept of “sacred groves” extends beyond specific religious contexts to encompass natural habitats protected on religious grounds. References to sacred groves can be traced back to ancient treatises like Vrikshayurveda and literary works such as Kalidasa’s Vikramorvashiyam.
The five elements need to be elaborated. There is substantial scientific evidence to show that water has tremendous memory. Just generate a thought looking at the water, the molecular structure of the water will change. If one touches it, it will change. So how one approaches water is very important. Air or “vayu,” which means not just air as a mixture of nitrogen, oxygen, carbon dioxide and other gases, but as a dimension of movement. Among the five elements, air is the most accessible and relatively the easiest element to gain reasonable mastery over. In Indian culture, the element of fire is personified as Agni Deva, a god with two faces who rides on a fiery ram. The two faces are symbolic representations of fire as a life-giver and a life-taker. Without the fire burning within us, there is no life. But if you do not take care, fire can quickly go out of control and consume everything. Akasha is not empty space, nor ether that is the closest translation. It is subtle dimension of existence. Space is kala or non- existence; it is Shi-va that which is not and Akasha that which is.
Thirdly, there is a pressing need for more alternative approaches to address climate change issues. It does not presuppose only the Indian approach but encourages local and regional approaches. With its rich tradition and historical context, India embodies an approach that can be encapsulated as “Global in Scope, Local in Solutions”, which is a good starting point. Environmentalists, philosophers, and political leaders in India have advocated for development approaches, prioritising harmony over conflict with nature, reflecting a common thread in their thinking.
Integral humanism is one such example that offers insights into understanding environmental issues and devising strategies for their resolution. Cooperation is another theme where Indian traditions can provide valuable lessons to the world. India’s initiatives, such as ethanol-blended and hydrogen fuels, exemplify a nuanced approach that eschews simplistic binary positions in favour of locally grounded solutions. Moreover, India is actively embracing and promoting the transition to renewables through global collaborations like the International Solar Alliance and the recently launched Global Biofuel Alliance.
In light of the conflicting and competitive climate change models prevalent in global politics, which often divide nations in the Global North vs Global South or Developed vs Developing countries, India’s Panchabhoota framework emerges as a promising starting point for exploring alternative approaches. It is a cosmos centric theory where everything in Nature has its role as well as humans which are in balance and harmony. Any disturbance like the anthropocentric approaches where conquering and destroying nature has brought us to where we are today of climate disasters and calamities. Hence this holistic and nature-centric Indic perspectives underscore a profound connection with nature and the larger cosmos. Bharatiya gyan parampara offers a compelling framework for fostering collaboration and collective action on a global scale.
Prof Santishree Dhulipudi Pandit is the Vice-Chancellor of JNU.