Religion and Environment in India. The religious heritage of India shows a deep concern for the protection and preservation of the environment.

Atharva Veda considers trees as abode of various Gods and Goddesses. The Vedic Hymn to the Earth, the ‘Bhumi Sukta’ in Atharva Veda, is unquestionably the oldest and the most evocative environmental invocation. In it, the Vedic seer solemnly declares the enduring allegiance of humankind to Mother Earth: 'Mata Bhumi Parham Prithivyah: Earth is my mother, I am her son.' Mother Earth is celebrated for all her natural bounties and particularly for her gifts of herbs and vegetation. Her blessings are sought for prosperity in all endeavours and fulfillment of all righteous aspirations. A covenant is made that humankind shall secure the earth against all environmental trespass and shall never let her be oppressed. A soul-stirring prayer is sung in one of the hymns for the preservation and conservation of hills, snow-clad mountains, and all brown, black and red earth, unhurt, unsmitten, unwounded, unbroken and well defended by Indra. The sages of Atharva Veda chanted: “what of thee I dig out, let that quickly grow over, let me not hit thy vital, or thy heart.”  This means that one can take from the earth and atmosphere only so much as one puts back to them. In the present days, this is considered to be one of the most important principles of ‘sustainable development’. The purity and quality of water has been highlighted in the Atharva Veda. It is mentioned that pure water cures many ailments and it acts as preventer of the diseases which are not yet contracted.  It also speaks about the protection of wild life and domestic cattle.  The cattle were meant to adorn the ceremony but not for sacrifice.

Here is a hymn from Isha Upanishad: "Everything in the universe belongs to the Supreme God. Therefore take only what you need, that is set aside for you. Do not take anything else, for you know to whom it belongs". 

The Holy Scripture Bhagavatam (Volume 2, Chapter 1, Verses 32-33) says: "The air is His breath, the trees are the hairs of His body, the oceans His waist, the hills and mountains are His bones, the rivers are the veins of the Cosmic Being (Brahman), and His movements are the passing of ages".

According to the Shri , “air, fire, water, earth, planets, all creatures, directions, trees and plants, rivers, and seas, they all are organs of God's body; remembering this, a devotee respects all species." Shri Bhagwad-Gita explains in Sholoka 14 of Chapter 3 that ‘the blood and semen is chemical transformation of cereal consumed and the cereal grows because of water that rains and rains are brought about through the Yajna or the sacrificial fires’. In the Manusmriti also it is stated that the Yajna or sacrificial fire is the cause of biological evolution. Manusmriti also mentions about the optimum use of the resources of the nature. The cruelty towards animals has also been condemned in the Manusmriti.  It is stated that the killer of the cattle is doomed to die as many times as there are hair on the skin of the cattle. It is further stated that even after death, he shall have no peace. This is yet another way to maintain the eco-system. The killing of animals in the name of Yajna has also been condemned as mad and in disciplined act in Mahabharata. The Padma Purana mentions that those who sacrifice cattle are doomed to perdition.  

Certain trees are considered to be sacred and they are worshiped. They are not to be cut down. In Padma Purana and Karma Purana, it is mentioned that the trees like peepal, bel, ber, neem etc. are the abode of God and they are not to be cut.  This is nothing but a way of conserving the vegetation.  Planting of trees and plants like tulsi in every house are considered to be religious acts. Different animals and birds are associated with different Gods or Goddesses and they are either worshiped or the emphasis is on their protection and preservation. The bird Garuda’ is considered to be the vehicle of Lord Vishnu and is worshiped among the Vaishnava cult.  Lion, the king of animal kingdom, is considered to be the vehicle of Goddess Durga and is worshiped among the Shakti cult.  All these examples show that in different religious faiths of Hinduism there is a compassion for wild life.

The religious sacredness of Himalayan locales as Badrinath and Kedarnath (Uttrakhand) has created a reverential attitude towards the environment and such forest glens have remained intact. The Renuka Lake near Paunta (Himachal Pradesh) or the Triveni near Mandalgarh (Rajasthan) find fish in abundance. Thus, we can say that Hinduism considers the nature as the body of God and different aspects of nature, i.e., plants, trees, birds and animals are worshiped. Thus, the nature has been directly interconnected with religion and the religion had a direct effect on the conservation and protection of environment.

Mahatma Gandhi has delivered inspirational messages for the environmental movement. He has said: “The country’s development has to be in harmony with nature. Each member of a community has to live in communion with nature. The earth has resources to meet everybody’s needs, but not anybody’s greed. Man must voluntarily limit his wants. We must learn to live lives of simplicity and austerity.” 

ROLE OF ISLAM IN ENVIRONMENT PROTECTION

The earth is green and beautiful, and Allah has appointed you his stewards over it. The whole earth has been created as a place of worship, pure and clean. Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded. If a Muslim plants a tree or sows a field and humans and beasts and birds eat from it, all of it is counted as charity on his part. - (Hadith).

In Islam there is close harmony between man and nature. Islam expresses great concern for the environment. A number of verses in the Quran and the sayings of Prophet Muhammad have addressed this issue. Islam’s solution to environmental problems lies in man’s adaptation of its guidance. The Holy Quran declares that everything is created from water. Thus, there is a significance of purity of water. Allah is considered to be the owner of land and mankind is the trustee or guardian, whereas other living creatures are considered to be the beneficiaries. The Holy Quran declares, “He made all the material objects on earth for man’s use, not for his abuse. Almighty has not prevented humankind from enjoying a luxurious standard of living, but this should not be maintained by damaging and abusing natural resources”. This is clearly stated in a number of verses in the Quran. The Holy Quran says, "But seek, through that which Allah has given you, the home of the Hereafter; and (yet), do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corruptors.” The Quran and the Sunnah of Prophet Muhammad contains instructions for Muslims to preserve the environment, which includes not cutting down trees unnecessarily. In this respect, Prophet Muhammad pointed out that there are benefits in planting trees, which will last until the Day of Judgment (death). This is illustrated in the saying of the Noble Prophet, “If any Muslim plants a tree or sows a field, and a human, bird or animal eats from it, it shall be reckoned as charity from him.” Allah has ordained severe punishments for those who damage and abuse natural resources. The Holy Quran says, “Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.”

ROLE OF CHRISTIANITY IN ENVIRONMENT PROTECTION

“The lord God placed man in the Garden of Eden to cultivate it and guard it.” -Genesis.

Christians are baptized in water, as a sign of purification.  In fact, in almost all religions, a common thread is the sacred quality of water. For many Christians their faith calls on them to care for the earth's bounty: its air and waters, land and forests, plants and animals. Pope Paul VI, in his message to the United Nations Conference on Human Environment held at Stockholm in June 1972 stated, “the environment and resources are for every one; they are inalienable property of every one, and there does not exist over this universal property discretionary sovereignty exempting from responsibility towards the humanity of today and tomorrow”. This message of Pope Paul makes it amply clear that there is a close link between Christianity and environment and the thrust is for ‘sustainable development’. The man of today should not exploit the natural resources in such a way that nothing is left for the coming generations. In a 1990 World Day of Peace Message, Pope John Paul II emphasized that Christian’s responsibility towards nature is an essential part of faith. Patriarch Bartholomew of the Greek Orthodox Church and the Pope issued a strong “Common Declaration” that affirmed their environmental commitment. “God has not abandoned the world,” it said. “It is His will that His design and our hope for it will be realized through our co-operation in restoring its original harmony. In our own time, we are witnessing a growth of an ecological awareness which needs to be encouraged, so that it will lead to practical programs and initiatives.” In 1997, the Patriarchate Bartholomew used strong language against polluters. “To commit a crime against the natural world is a sin,” he said. “For humans to cause species to become extinct and to destroy the biological diversity of God’s creation…for humans to degrade the integrity of the earth by causing changes in its climate, stripping the Earth of its natural forests or destroying its wetlands…for humans to contaminate the Earth’s waters, its land, its air and its life with poisonous substances, these are sins,” he said. Pope Benedict XVI has more recently added ‘polluting the environment’ in the modified list of sins.  

ROLE OF BUDDHISM IN ENVIRONMENT PROTECTION

"It is our collective and individual responsibility to protect and nurture the global family, to support its weaker members and to preserve and tend to the environment in which we all live." - Dalai Lama.

Lord Buddha's vision and speech made him unexcelled as a sage and a teacher and as the enlightened being who saw the interdependence of nature and taught it to the world through his religion of love, understanding and compassion and his commitment to the ideal of non-violence. The basic tenets of Buddhism are simplicity and ahimsa or non violence.  Both these principles are of great importance in the conservation and protection of natural environment. The principle of simplicity teaches us that man should not over exploit natural resources. Man should not become greedy to earn more and more in the shortest possible time by exploiting the natural wealth and leaving nothing for the future generation. There is sufficiency of every thing in the nature for men’s need but not for men’s greed.  Thus, the first principle of Buddhism, i.e. simplicity is based on sustainability which is the dire need of present time. The other basic principle of Buddhism, i.e. ahimsa or non violence teaches us that we should not kill animals. It shows the love for flora and fauna. In Buddhism the emphasis is also on tree plantation and their preservation.  King Ashoka wanted the non violence to be the cultural heritage of the people.  Therefore, punishment was prescribed for killing animals. As the Venerable Abbot quotes His Holiness Dalai Lama in the Buddhist Declaration on Nature, in words which breathe and pulsate with the Lord Buddha's ethical and ecological vision and have compelling relevance for our own time, “Destruction of the environment and the life depending upon it is a result of ignorance, greed and disregard for the richness of all living things. This disregard is gaining great influence. If peace does not become a reality in the world, and if the destruction of the environment continues as it does today, there is no doubt that future generations will inherit a dead world.” Thus, Buddhism is based on the principles which are in close harmony with the nature and help in protecting and preserving the nature.

ROLE OF JAINISM IN ENVIRONMENT PROTECTION

'One who neglects or disregards the existence of earth, air, fire, water and vegetation disregards his own existence which is entwined with them.' – Lord Mahavira.

The basic thrust of Jainism is on the minimum destruction of living and non living resources for the benefit of mankind. The ecological philosophy of Jainism, flowing from its spiritual quest, has always been central to its ethics, aesthetics, art, literature, economics and statecraft. It is virtually synonymous with the principle of ahimsa (non-violence) which runs through the Jain tradition like a golden thread. Lord Mahavira said, 'There is nothing so small and subtle as the atom, nor any element so vast as space. Similarly, there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life.' Compassion and reverence for life are the sheet-anchor of the Jain quest for peace, harmony and rectitude, based on spiritual and physical symbiosis and a sense of responsibility and restraint. The term ahimsa is stated in the negative sense (a = non, himsa = violence), but it is rooted in a host of positive aims and actions which have great relevance to contemporary environmental concerns. It is a principle of compassion and responsibility, which should be practiced not only towards human beings, but towards all animals and nature. The Jain Scriptures tell us, “Do not injure, abuse or press, enslave, insult, torment, torture and kill any creature or any living being.” People following Jainism also believe in the principle of simplicity, i.e., to meet their minimum needs without over exploiting the nature and natural wealth. Thus, Jainism is also based on the principles which are in close harmony with the nature and help in protecting and preserving the nature.

ROLE OF SIKHISM IN ENVIRONMENT PROTECTION

Whole universe is created by the God and His creation is the Holiest of the Holy. - Shri Guru Nanak Dev Ji (Aasa Di Waar); .

Sikh religion is comparatively of recent origin. The concern for environment is evident from the fact that it considers every creature to be the incarnation of God and hence conservation and preservation of environment are essential principles.

The sages of Shri Guru Granth Sahib Ji say:

• Air is vital force, water the progenitor, the vast earth the mother of all, day and night are nurses, fondling all creation in their laps. - Shri Guru Nanak Dev Ji (Jap Ji Sahib); .
• From the True Lord came the air, and from the air came water. From water, He created the three worlds; in each and every heart He has infused His Light.- Shri Guru Nanak Dev Ji (Siree Raag Mahala 1); .
• God is pervading the water, the land and the sky; He sees all with His Glance of Grace. –Shri Guru Arjun Dev Ji (Siree Raag Mahala 5); .
• True is the Creative Power which He has created. True is the world which He has fashioned. - Guru Arjun Dev Ji (Siree Raag Mahala 5); .

Shri Guru Granth Sahib Ji also emphasizes that the human beings are composed of five basic elements of nature, i.e., earth, air, water, fire and sky. Thus close relationship between nature and mankind has been recognized. Professor Manjit Singh, the Jathedar of Takht Kesgarh Sahib had initiated the practice of offering saplings as prasad at Gurdwara Kesgarh Sahib during the Khalsa tercentenary festivities with the aim of spreading awareness about environment protection among the masses. The zeal and dedication of Sant Balbir Singh Sinchewal has helped in reviving the Kali Bein, the river in which Shri Guru Nanak Dev Ji, founder of Sikhism, is believed to have taken a holy dip and attained enlightenment five centuries ago. A rare mix of piety and passion for environment conservation took Mr. Sinchewal about six years to bring a "dead river to life" through kar seva (voluntary service). He motivated others to join him in the onerous task of cleansing the Kali Bein. In July 2000, he jumped into the muddy waters overshadowed by overgrown weeds and began removing the hyacinth. The act drew hundreds of his followers to the river, which had turned into a virtual sewer with several drains pouring into it from adjoining townships as well as effluents from the Railway Coach Factory in Kapurthala. The, then President Mr. A.P.J. Abdul Kalam praised the work of a Sant Balbir Singh Sinchewal who had cleaned up a “polluted and choked” local river to illustrate how the art of “giving” by individuals and nations could promote happiness around the world. The "passionate service" found mention as many as 11 times in Mr. Kalam's speeches on environmental issues. 

ROLE OF BISHNOI COMMUNITY IN ENVIRONMENT PROTECTION

“One should never cut the ‘live’ (i.e. green) trees.”- 19th principle of Bishnois.

 The Bishnoi Community is a small community in Rajasthan who practiced environmental conservation as a part of their daily religious duty. This religion is an offshoot of Hinduism and was founded by Guru Maharaj Jambeshwar Ji in the 15th century. He believed that if trees were protected, animal life would be sustained and his community would survive. Therefore, he formulated twenty nine injunctions. Principal among them was a ban on the cutting of any green tree and killing of any animal or bird. The basic philosophy of the Bishnoi Community is that all living entities – plants and animals – of different types have a right to survive and share in the available resources. Even today, the Bishnoi Community villages are found to be green amidst deserts. They have the cultural tradition  of planting and protecting certain trees and plants around their houses. The Bishnoi people’s defence of the natural environment is widely known as one of the world’s classic instances of martyrdom in defence of the environment. In 1730, Amrita Devi, a Bishnoi woman was at home with her three daughters when she came to know that a party of woodcutters sent by the Maharaja of Jodhpur was on its way to cut a green Khejri tree for the construction of the Maharaja’s new palace. She blocked the woodcutters from cutting the tree and was killed by them for her resistance, as were her three daughters. The news spread like wildfire among the Bishnoi community and hundreds of them assembled on the spot, prepared to give their lives in this cause and 363 of them did. This is known as the Khejrali Massacre. Later, the Maharaja apologized for the conduct of his officials. For many environmentalists, this is the first case of ‘saving trees by hugging them’ which has since been an inspiration to the environmental protection movements in India. 

RELIGION AND ENVIRONMENTAL POLLUTION

• Religious organizations use loudspeakers, microphones and amplifiers early in the morning and in the evening while offering prayers. Besides this, during the Vishal Jagrans, Akhandpaths and Kirtan Darbars etc. people use loudspeakers and amplifiers and cause noise pollution.
• Elaborately painted and decorated idols are worshipped before they are taken during mass processions to rivers, lakes and the sea, where they are immersed in accordance with Hindu faith. Traditionally, idols were made from mud and clay and vegetable-based dyes were used to paint them. But commercialization of festivals such as Ganesh Chaturthi and Durga Puja has meant people want bigger and brighter idols and are no longer happy with the eco-friendly statues. Environmentalists say the idols are often made from non-biodegradable materials such as plastic, cement and plaster of Paris and painted with toxic dyes. After the statues are immersed, the toxins then contaminate food crops when villagers use the polluted water for irrigation, said Shyam Asolekar, Science and Engineering Head at the Indian Institute of Technology in Mumbai. 
• There is a practice among Hindus and Sikhs to dispose of their dead by way of cremation. The unanticipated outcome of this practice is environmental degradation as the burning of wood and corpse cause air pollution and rivers are being polluted by throwing away of ash and charred bones. 
• Use of fireworks and loud crackers is a common feature on Dussehra and Diwali which is a major source of pollution. Its impact has been more in the last few decades. Crackers and fireworks cause the cumulative effect of the noise pollution, air pollution and to some extent water pollution.
• The spring festival of Holi involves the throwing of coloured powder, but studies have found that the industrial powders used are often toxic resulting into skin diseases and these powders also cause air and water pollution.

JUDICIAL APPROACH

The Courts have approached the subject of ‘religion and environmental pollution’ with caution and reverence and most decisions have been based on the bare facts of the case without the Judiciary offering comment about the religious practices themselves.

• Way back in 1952 the Bombay High Court in the case of State of Bombay Vs. Narasu Appa Mali, asked authorities to regulate the use of loudspeakers during night when the Ganesh Chaturthi and Navratri festivals were being celebrated. The Court ordered the strict implementation of Environmental Acts, ruling that the means of celebration of festivals must not disturb the peace and tranquility of the neighbourhood.
• In the case of Masud Alam Vs. Commissioner of Police, the Calcutta High Court held that the use of loudspeaker for calling the azan was not an integral part of Islam and therefore the suppression of the use of loudspeaker did not offend the right of petitioner guaranteed under Article 25 of the Indian Constitution. The Court further held that no religion prescribes for performing prayers through amplifiers and beating of drums.
• The Kerala High Court in the case of P.A. Jacob Vs. Superintendent of Police, Kottayam, asked a Christian Institution not to use loudspeakers on the ground that it would disrupt the law and order and it might be inconvenient for the other group of citizens. Rejecting the petitioner’s claim of freedom of speech and expression, the Court held that ‘recognition of the right of speech and expression is recognition accorded to human faculty. A right belongs to human personality and not to a mechanical device’.
• In the case of Moulana Mufti Syed Md. Noorer Rehman Barkati Vs. State of West Bengal, the learned Division Bench of the Calcutta High Court held that the use of microphone is a practice developed by someone else, not by the Prophet or his main disciples and which was not there in the past as the microphone is of recent origin and accordingly it could not be said that the use of microphones and loudspeakers are essential and integral part of the Islam. The Court further observed that excessive noise is certainly pollution in the society and where the Court had imposed the restriction on use of microphone, the Central Pollution Control Board and the State Pollution Control Board had to carry it out at any cost.
• In the case of Bijayananda Patra Vs. District Magistrate, Cuttack, the Orissa High Court held that where the noise can be said to amount to nuisance, the person causing the same can be restrained by injunction, even though that person was causing noise in the course of conducting his business or for some religious purposes.
• In the case of Church of God (Full Gospel) in India Vs. KKR Majestic Colony Welfare Association, the Supreme Court came down heavily on the practice of beating of drums and use of loudspeakers early in the morning in places of worship and ruled that in an organized society, rights are related with duties towards others including neighbours. The Supreme Court further ruled that no religion prescribes this practice. In this landmark judgment, the Court held that no religion prescribes or preaches that prayers are required to be performed through voice amplifiers or by disturbing peace and tranquility.
• In Sayeed Maqsood Ali Vs. State of M. P., a cardiac patient, residing by the side of a Dharmashala complained to the Court that the State run Dharmashala accommodates various categories of people and many religious functions were held in the Dharmashala throughout the year. The Dharmashala was also given on rent for the purposes of holding marriages and other functions in which the loudspeakers were used and music was played at a very high pitch creating disturbance to the petitioner and other persons residing in the said locality. The Court upheld the complaint of the petitioner and directed the respondents not to let out the premises to such persons or associations or organizations which have not obtained the permission of the competent authority with regard to the use of loudspeakers/ public address systems.
• In Free Legal Aid Cell Vs. Government of N.C.T. of Delhi, the petition was filed on behalf of an association of public activists in public interest. The main grievance in this petition was that as a result of display of fire works and use thereof during festivals, physical and mental health hazard is suffered by adults as well as children.  It was also submitted that because of indiscriminate use of loud speakers noise pollution has become a routine affair affecting mental as well as physical health of the citizens and it causes nuisance. The Delhi High Court observed that the effect of noise on health is a matter, which has not yet received full attention of our judiciary, which it deserves. Pollution being wrongful contamination of the environment which causes material injury to the right of an individual, noise can well be regarded as a pollutant because it contaminate environment, cause nuisance and affects the health of a person if it exceeds a reasonable limit. Thus, the Court rightly observed that the people under the garb of religious practices can not make use of loudspeakers at a high pitch so as to cause nuisance to other persons. The Court directed the Delhi Government to restrict the use of firecrackers in religious festivals, marriages, processions etc.
• In the case of Forum, Prevention of Environment & Sound Pollution Vs. Union of India,                                       the Supreme Court had said that to control noise pollution, bursting of crackers and other material that cause pollution should not be allowed in places covered under the category of silence zones, heritage buildings and religious places.

However, despite the above ruling by the Apex Court of the Country, Shiromani Gurdwara Parbandhak Committee (SGPC) held an impressive and grand show of fire works on Diwali (2008) in the Golden Temple Complex which is both a heritage building as well as a religious place.  It is to be noted that SGPC President S. Avtar Singh Makkar admits, “Bursting of crackers is harmful to the building and to the environment, but we can not give up a tradition that we have been following for centuries.  It was on Diwali that Shri Guru Hargobind Sahib Ji escaped the captivity from the Gwalior Fort along with 52 prisoners.  This practice of ‘aatishbaazi’ and ‘deepmala’ at the shrine began to mark the ‘Bandhi Chhor Diwas’. So, religious sentiments are attached to the tradition”.   

CONCLUSION

Individual behaviour, inspired by religion can lead to the development of viable and innovative regulatory instruments that have the prospect of achieving ‘environmental protection’ at a relatively lower cost as every religious tradition defines its relationship to the natural environment. - Warren Blank.

An ever increasing environmental turbulence has enveloped the environment encompassing the entire world. This turbulence is so all pervasive touching and deeply affecting all aspects of human life. What we fail to see is that this world is not a thing of mere use. That is why, we scorn its resources. By this scorn, we deprive only ourselves. What we could have obtained in amplitude, we get in driblets. What would have filled our hearts, now merely fills our stomachs. Religion blended with ‘vasudev kutumbakam’ can be a powerful tool for this planet. The challenge of modern religion is to reclaim their connection to the earth. Religious scholars and opinion leaders can identify and propagate information that is most likely to induce changes in environmental behaviour and can help contribute to the world at large.

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BIBLIOGRAPHY

• Constitutional Law of India by Kumar, Professor Narender; published in 2006 by Allahabad Law Agency, 16/2, Mathura Road, Plot No. 33, Faridabad (Haryana).
• Environmental Law by Jaswal, P.S.; and Jaswal, Nishtha; published in 2008 by Allahabad Law Agency, House No. 387, Sector 16-A, Faridabad (Haryana).
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• http://www.krepublishers.com/06-Special%20Volume-Journal/JHE-00-Special%20Volumes/JHE-10-Hum-Ecol-New-Mill-Web/JHE-SI-10-23-249-254-Srivastava-V-K/JHE-SI-10-23-249-254-Srivastava-V-K-Text.pdf

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