Author: Dr Kiran Prasad
Publication:
Date: 2001
URL: http://esamskriti.com/html/new_essay_page.asp?cat_name=qanda&cid=422&sid=102
The roots of environmental conservation go
back to religion which emphasizes harmonious living with nature's creation.
Several environmental practices had religious sanction and there were proscriptions
against harming nature. One of the out-standing cases is the eco-religion
of the Bishnois of Rajasthan who are anunusual community with a philosophy
of protecting plants and animals. They follow a set of 29 rules, which include
instructions on how they should live and what should be done after their death.
The faith that God adequately compensates the cultivators for all the losses
caused by animals underlines the basic philosophy of the Bishnoi religion;
all living things (including animals) have a right to survive and share resources.
It is astonishing that more than 450 years ago, a simple villager from a remote
desert area, without even the basic education, clearly understood the importance
of preserving bio-diversity. He not only understood it himself, but also had
the wisdom to influence generations of people to preserve it by weaving it
with their religion.
The Bishnoi religion was launched in 1542
AD by Guru Jambeshwarji, or Jamboji as he is affectionately referred to by
his followers. He was a great saint and philosopher of the medieval period.
He prescribed 29 tenets and the followers of the tenets are called Bishnois
(literally 'twenty-niners' in Hindu). The tenets were tailored to conserve
bio-diversity of the area but also ensured a healthy eco-friendly social life
for the community. Out of the 29 tenets, 10 are directed towards personal
hygiene and maintaining good basic health, seven for healthy social behavior,
and five tenets to worship God. Eight tenets have been prescribed to preserve
bio-diversity and encourage good animal husbandry. These include a ban on
killing animals and felling green trees, and providing protection to all life
forms. The community is also directed to see that the firewood they use is
devoid of small insects. Wearing blue clothes is prohibited because the dye
for coloring them is obtained by cutting a large quantity of shrubs.
The Bishnois are presently spread over the
western parts of Rajasthan and parts of Haryana and Punjab. They are more
prosperous than the other communities living in the Thar Desert, probably
because of their eco-friendly lifestyle. Their villages are easily distinguishable
with plenty of trees and other vegetation, and herds of antelopes roaming
freely near their homes. The fields are ploughed with simple ploughs using
bullocks or camels and this causes minimal damage to the fragile desert eco-system.
Only one crop of bajra is grown during the monsoon season. The bushes, which
grow in the fields, protect the loose sand from wind erosion and provide the
much-needed fodder for animals during a famine.
The Bishnois keep only cows and buffaloes
as rearing of sheep and goats, which devour desert vegetation, is taboo. Though
they are Hindus, they do not burn their dead but bury them to save precious
wood and trees They store water during the year in under-ground tanks by collecting
rain water as it is precious in this dry desert area.
In 1737, when officials of the king of Jodhpur
started felling a few Khejri trees in Khejerli village, men, women and children
hugged the trees that were being axed. In all, 363 Bishnois from Khejerli
and adjoining villages sacrificed their lives. Later, hearing about it, the
King of Jodhpur apologized for his action and issued a royal decree engraved
on a copper plate, prohibiting the cutting of trees and hunting of animals
in all Bishnoi villages. Violation of this order by anyone including the members
of the ruling family would entail prosecution and a severe penalty. A temple
and monument stand as testimony to the sacrifice of the 363 martyrs. Every
year, the Bishnois assemble there to commemorate the extreme sacrifice made
by their people to preserve their faith and religion.
The Bishnois aggressively protect the khejri
trees and the antelopes, particularly the blackbuck and chinkara, even now.
According to them, if a tree is saved from felling at the cost of one's head,
it should be considered a good deed. They not only protect antelopes but also
share their food and water with them. In a number of villages Bishnois hand-feed
the animals.
The Bishnois immediately detect hunters who
come to their villages and catch them. If the poachers escape leaving a dead
antelope in an agricultural field, the owner will mourn its death like that
of the passing on of a near or dear one and will not eat or drink water till
the last rites are performed. On many occasions the Bishnois are injured and
even killed by hunters but they fearlessly provide strict protection to the
blackbuck and chinkara, which fearlessly roam in their settlements. It's foe
this environmental awareness and commitment that Bishnois stand apart from
the countless other sects and communities in India.
Hinduism and Eco-Religion
In ancient India, nature was regarded as God's
most beautiful and precious creation. In fact, many plants and animals were
worshipped for their services to humankind. Since water is regarded in many
cultures as life sustaining, its purity was preserved and several religious
practices revolved round the use of water. Rivers, lakes and ponds were places
sought to refresh the body and mind. Even today, a dip in the river on special
religious occasions is regarded as an important event. Many religious fairs
like the Kumbha Mela involve millions who take a dip in sacred rivers. But
today the declining fresh water sources render such religious events unfeasible.
Hinduism in its pantheon of gods has a special
place for nature with various gods and goddesses representing it. The wind
god is the carrier of gentle, calm and cool breezy gusts soothing the body
and mind. The forests host a variety of flora and fauna. All human settlements
were carefully sited so as not to encroach upon forests. Ancient sages, seers
and philosophers set up their religious centres in the forests, advocated
nature worship and protection as a part their philosophy. According to the
Hindu philosophy, all elderly people should lead the last phase of their lives
in the forests, in meditation and worship. Thus the forests served as ideal
places for retirement and worship.
Agricultural lands are regarded as the gifts
of Mother Earth and a part of the agricultural produce is offered to God during
worship. The coconut tree and the cow are given a special place in most households
and great care is taken to nature them. The tulsis shrub is regarded as auspicious
and grown in the front courtyard of many Hindu households. Flowers and leaves
are used for worship. Even in big cities potted plants are used to select
flowers for daily worship many plants have medicinal properties and some,
used for curing common ailments, are found around the household. The banyan
tree, the neem tree, and the mango grove are favourite spots for places of
worship. These trees are therefore spared from being felled and offered protection.
The fishing community worships the sea as
the goddess who provides them with the means for their livelihood and ensures
their safe return from the sea. Several seashore temples and places of worship
can be found even today. Thus Hinduism encompasses an eco-religion with a
philosophy of protecting and nurturing nature including living creatures,
the seas, forests, landscape and flora.
Buddhism and Jainism
The Buddha preached compassion for all beings
and non-injury to all creatures, which forms the basis of a Buddhist eco-religious
philosophy. The careful and judicious use of environmental resources would
be possible only if we inculcate the values of compassion and simplicity among
people. The great waste generated by the materialistic consumption trends
by people could be minimized if the values of simplicity and compassion could
be ingrained in the future generations.
The eco-religious philosophy of Jainism has
absolute non-violence at its core. It advocates both physical and verbal non-injury
towards all beings. No animal is injured even if it lacks economic or aesthetic
value. Thus environmental education for appreciation of all life forms can
be found in Buddhist and Jaina religious literature.