short essay on environment in sanskrit

• Hinduism, Indian culture, Vedic Science, Yoga, Spirituality, India

Hinduism and Climate Change

by Professor Makarand Paranjape (JNU)  

Many Hindus recite a short Sanskrit prayer before stepping onto the floor after they wake up in the morning:

Samudra vasane Devi, Parvata stana mandale Vishnupatni namastubhyam, Paada sparsham kshamasva me.

O! Mother Earth, who has the ocean as clothes and mountains and forests on her body, who is the wife of Lord Vishnu, I bow to you. Please forgive me for touching you with my feet.

Yet, unfortunately, no river is clean in India today, no river is fit to bathe in. The Yamuna, the scene of the legendry frolics of Krishna, is scarcely more than a sewage drain. The Narmada, one of our most sacred rivers, is little more than a trickle. The river is dying. Many millions of rupees were spent cleaning the Ganga, India’s holiest river, but she too is incredibly filthy.

Let me quote a few excerpts from an eloquent document called “Hindu Declaration on Climate Change,” presented at the Parliament of the World’s Religions, Melbourne, Australia, December 8, 2009.

“The Hindu tradition understands that man is not separate from nature, that we are linked by spiritual, psychological and physical bonds with the elements around us. Knowing that the Divine is present everywhere and in all things, Hindus strive to do no harm. We hold a deep reverence for life and an awareness that the great forces of nature—the earth, the water, the fire, the air and space—as well as all the various orders of life, including plants and trees, forests and animals, are bound to each other within life’s cosmic web. … We cannot continue to destroy nature without also destroying ourselves. The dire problems besetting our world—war, disease, poverty and hunger—will all be magnified many fold by the predicted impacts of climate change. … Humanity’s very survival depends upon our capacity to make a major transition of consciousness, equal in significance to earlier transitions from nomadic to agricultural, agricultural to industrial and industrial to technological. We must transit to complementarity in place of competition, convergence in place of conflict, holism in place of hedonism, optimization in place of maximization. We must, in short, move rapidly towards a global consciousness that replaces the present fractured and fragmented consciousness of the human race. Mahatma Gandhi urged, ‘You must be the change you wish to see in the world.’ If alive today, he would call upon Hindus to set the example, to change our lifestyle, to simplify our needs and restrain our desires.”

Reverence for all life, preserving the earth, sharing and compassion – these are some of the obvious values in the Declaration. But there is another aspect: what you can’t save you have to mend. If we cannot save ourselves from climate change, then we must have the compassion to share what we have with those who are going to be far more seriously affected than ourselves. Climate refugees are going to be at our door step, knocking at our doors for the resources we have. And the rich people are going to say: “These poor people, look how they multiply! What a nuisance.” But will this work? We will have to learn to share what we have with them. I mean I am going to give up my air conditioners!—each one will have to pay a price for helping others. I know many people will resent this, especially those who chill their rooms so cold in summer that they use two blankets.

Finally, in the declaration they say that beyond a point, you can’t save the world. It exists in an endless cycle of creation and destruction, every dissolution being the preamble for the next creative impulse. Hindus still know we must do all that is humanly possible to protect the earth and the resources for the present as well as future generations, but we must also remember that we are placed on earth to find out the nature of ultimate reality. The world is a bridge; we can’t build our homes on it. We have to think beyond the mere materiality of our lives to a higher dimension of consciousness.

For Hindus creation is in cycles, there are yugas or eons in which creation occurs, followed by destruction. So the destruction of this world of ours is also inevitable. Science also confirms this, not only in the theory of entropy, but in telling us that the sun itself has a limited life span. When it runs out of fuel, it’ll become a black hole. The earth is much younger than the sun. It has not been here forever. No one can predict how long life, as we know it, will continue. How it came about is itself a puzzle; it is not clear what it is for or how long it will continue. But we do know that nothing is forever.

Instead, I think life on the earth challenges us to transform ourselves personally, socially and ecologically. We are not saviours, we are ourselves complicit subjects. Let’s not get into the ecological sin doctrine, the ecological saviour doctrine, and thus buy into ecological salvationism, ecological redemption, and ecological heaven. I don’t think this is going to be helpful. Rather we have to go for transformation of some sort during our limited span on earth. Reducing our own violence and destructive potential and actually finding our own fate in this process.

Hinduism, similarly, is in a crisis. I am not just saying that there is a climate crisis but that Hinduism is in crisis! Unless we find a way to be Hindu all over again in a way that is ecologically responsible, which is socially compassionate, we are going to be very bad Hindus. And I see really bad Hindus all around me: They talk one thing and do something else. This is what we have become: competitive, uncaring, loud, vulgar, un-aesthetic, out of touch with the earth…

*Makarand Paranjape is professor of English Literature at Jawaharlal Nehru University, New Delhi. He is the author of many books on religious and cultural themes. What is presented above are excerpts from a talk he gave at Fireflies Ashram, Bangalore, in November 2012.

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पर्यावरणम् | Environment Essay in Sanskrit

“स्वल्यं तथायुर्बहुवश्च विनाः”

कलियुगे मानवाः दीर्घजीविनो न भवन्ति । केचित् व्याधिपीडिताः, केचित् क्षुधा ताडिताः, केचित् दरिद्रता दूषिताः, केचित् पर्यावरण-भक्षिताः जनाः अल्पायुषाः भवन्ति प्रतिदिनम् यमलोकम् प्रयान्ति च । तेषु अन्येषु च कारणेषु प्रदूषितम पर्यावरणम् अत्यधिकम् जीवन घातकम् वर्तते । अनेन मानव-शरीरे शनैः-शनैः विषारोपणम् क्रियते । अन्ते च अंगहीनो भूत्वा, अन्धो भूत्वा हृद्-रोगी भूत्वा च मृत्योः शरणम् गच्छति । ।

प्रकृति; अस्माकम् संरक्षिका अस्ति । अभ्रंकषाः पर्वताः, मर्यादिताः गम्भीराः सागराः, सघनानि वनानि, सोत्पलानि सरांसि, नर्तनपरा: नराः, अस्माकम् जविन-वृक्षम् सम्वर्धयन्ति । हर्षिताः तरः प्रसन्ना लतः वायोः विकारान् स्वयम् पिबन्ति अस्मभ्यम् स्वास्थ्य प्रदम् वायुमण्डलम् प्रयच्छन्ति । वृक्षाः नाना प्रकाराणि फलानि, पुष्पाणि च दत्त्वा अस्मान् बहु उपकुर्वन्ति । वातावरणस्य वायोश्च परिशोधनम् कुर्वन्ति । वनानि एवं पर्यावरणस्य सन्तुलनम् स्थापयन्ति ।।

साम्प्रतम् वयम् प्रकृतेः दूरातूदूरतः जातः । को कथा वनानाम्, इदानीम्। तु पत्राणि, पुष्पाणि, फलानि अपि न दृश्यन्ते । वनानि छिन्द्यन्ते, फलाच्छादितानि उद्यानानि उच्छिद्य नवानि भवनानि, नगराणि, फैक्ट्री इति नामधेयानि यन्त्रागाराणि निर्मीयन्ते । नगराणि महानगराणि जातानि । कृषियोग्यानि क्षेत्राणि विनष्टीकृत्य हट्टानि विनिर्मीयन्ते ।।

भौतिकवादी युगे इदानीम् ‘डीजल’ पैट्रोल इत्यादि नामकैः तैलैः चालितानि यानानि, राजमार्गान् धूम्रमयान् कुर्वन् इतस्तत: धावन्ति गगने । वायुयानानि उड्डीयन्ते तेषु निर्गता घुमशिखाऽपि घातका एव । विभिन्नेषु उद्योग-संस्थानेषु यन्त्राणि अहर्निशं धूमायन्ति वायुमण्डलम् । अधुना तु स्वास्थ्य हानिकर वायु प्रदूषणम् प्रतिक्षणम् वर्धते एव ।।

पर्वतानाम् शिलाखण्डानि विदार्य वनानि विच्छिद्य राजमार्गाणि विनिमयन्ते । तेषु गिरि मागेषु दीघनि यानानि धावन्ति । नाना प्रकाराणाम् अखाणाम् परीक्षणैः समुद्रस्य वातावरणम् अपि प्रदूष्यते । पर्वतानाम् वनसंरक्षणे चिपको आन्दोलनस्य जनकः श्री सुन्दरलाल बहुगुणा महोदयः भूरि-भूरि प्रशंसनीयः येन स्वकीये आन्दोलने समागतानि कष्टानि अविगणय्य पर्वतीयानि वनानि, वृक्षाणि च संरक्षितानि ।।

यथा प्रदूषण-विस्तारकाणि यन्त्राणि यानानि च परिवर्धन्ते तथा प्रदूषण-परिशोधन साधनानि न वर्धन्ते । धन-लाभाय वनानि छिन्यन्ते । मनोरंजनाय

Also Read: Essay on Durga Puja Essay on Environment Essay on Ganga River Essay on Himalaya Mountain Essay on Ideal Citizen Essay on Mahabharata

2 thoughts on “पर्यावरणम् | Environment Essay in Sanskrit”

Essay but many words are very tough words

ok. Will try to post another copy of this essay in simpler words. 🙂

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World Environment Day in Sanskrit

Sanskrit and its literature have always respected and celebrated the environment. Take this Shloka from Atharvaveda as an example; it establishes a sacred connection between mother nature and us (humans), setting a very deep precedent for how we should be treating our fellow earthlings. Happy Environment Day to you!

प्रकृतिरेव शरणम्।

संरक्षेद्दूषितो न स्याल्लोकः मानवजीवनम्।

माता भूमिः पुत्रोऽहं पृथिव्याः।

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शैले शैले न माणिक्यं मौतिकं न गजे गजे । साधवो नहि सर्वत्र चन्दनं न वने वने ॥  

Read next - Relevant Sanskrit Shlokas with Meaning in Hindi & English

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Very nice post

plese send me all Sanskrit masseges to my Email to read every day

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Environmental Vision In Sanskrit Religious Scriptures

The present article Environmental Vision In Sanskrit Religious Scriptures reflects upon the pivotal role of our epics-Ramayana and Mahabharata, Puranas and Samaritigranthas in ecology and conservation. Our ancient Hindu scriptures have been written in Sanskrit language as it is considered the oldest language in human history. These scriptures of the Hindu religion have given a detailed description of trees, plants, wildlife and brought out the importance of these Nature objects for people. We get the message for preservation of environment and ecological balance from these religious literatures. These scriptures are our most precious heritage, literature which is truly Eco-centric. 1 They are the best source of human ideals which are said to be revealed to Indian seers. Their ideas and thoughts are also perceived to be wholesome and respectable since time immemorial. The subject matter contained herein is theoretical and practical which reflects the thinking of Indian seers. The oldest epics in the world history of literature are the Ramayana and Mahabharata. They have been a perennial source of spiritual, cultural and artistic inspiration, not only to the people of India, but also to the people all over the world. They have many vivid descriptions of Nature, forests, trees, plants and gardens. The people of Ramayana and Mahabharata worshipped rivers, lakes, forests, trees, air and Nature and developed their relationship with animals as their friends. Let us examine, what environment they created and passed over to us! Our seers loved to live in forests and they used to rear trees as their own. They considered that the trees absorb carbon dioxide and emit oxygen (pranavayu) and they are the lifeline (Pran) of all living beings. The destruction of banyan, peepal, mango and tulsi was prohibited. Man lived in harmony with Nature (Prakriti) and there was hardly any action to disturb the environment. Both the Epics encouraged afforestation and condemned the deforestation. The Mahabharata states that " even if there is only one tree full of flowers and fruits in the village, that place becomes worthy of worship and respect. " 2 Ramayana and Mahabharata are blessed with the rich greenery of nature where rivers are full of neat and clean water and the breeze is pure, nourishing, and healthy. Planting trees and digging ponds 1 Falguni P. Desai: Ecological Ethics in Vedic Metaphysics An Effectual Method To Indoctrinate

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This paper makes a peep into the environmental and ecological awareness in the Rāmāyaṇa and the Mahābhārata . Ruthless exploitation of natural resources by man, as a part of industrial and other human-centered development, forgetting the simple fact that the human species is only one among the multifarious members of the cosmos, has already wreaked havoc in our environment. It is against this background that cultures like that of ancient India assume prominent significance. The ancient Indian culture has always been upholding a way of life in unison with the cosmic rhythm. This again is the quintessence of the unique concept of Dharma. Apart from the poetic and ideal descriptions of a simple, peaceful and blissful co-existence of living beings, we get clear mention of ecological and environmental issues in the Ramayana. Mahabharata also has the Dharma as its kernel - the subtle dharma of living in perfect unison with cosmic rhythm, thereby supporting the natural blissful state of all beings, with one’s mere existence. In the Anuśāsanaparvan we get a full chapter (58th one) which praises the construction of water reservoirs and planting of trees as great acts of piety. Thus the Rāmāyaṇa and the Mahābhārata surprisingly discuss many environmental and ecological aspects , besides depicting a blissful and harmonious life in the cosmic village.

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 The Mahabharata records the centuries of musing of the human mind about existence. The struggle with surrounding is presumed to be inevitable by Darwinism. The epic, however, evaluates the possibility of the human mind rising above the primitive traits and explores if we can live in harmony with other creatures. Animals and birds form a part of the universe depicted in the epic. They interact with humans and remind them of their obligations. Plantation of the trees and protection of animals bring their rewards whereas cruelty towards them, its retribution. The epic does not directly engage with material pollution, but it makes us conscious about mental pollutions like self-centeredness, which intensifies material pollution. The ecological consciousness in the epic is reverential environmentalism as it perceives divinity in everything around us. Humanity is looking in all directions to save the planet and this paper explores if the epic can contribute towards it. In line with its heterogeneous nature, the message of the epic about the environment is also not homogeneous. Notwithstanding the divinization of the whole creation, anthropocentrism still obvious.

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The great contemplation of the rise of Indian religion, philosophy, spirituality, culture and civilization is the result of the great merit of Indian seekers, sages, ascetics and achayas. The Indian sage, illuminated by knowledge, was a unique scientist, researcher, unique thinker of humanity, a visionary and a leading philosopher. He was well aware of the truth by Swadhyaya that nothing is meaningless under the constitution established by nature. Surya, air, water, land, flora, fauna, nature, all are always cooperative in the interest of each other. He is auspicious for man. Therefore, it is the moral religion of man to use these environmental substances properly and always continue to preserve them.

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Abstract: To understand the Hindu consciousness of the environment, one will have to understand the essence of Hinduness. While Hindu is a term derived from Sindhu, a term of reference by the invaders for the people living on the banks of the Sindhu River, the people preferred calling themselves Sanatani, which implies an eternal and all-encompassing form of life. It will not be too far-fetched to refer to the practices of the Hindus as syncretic and ever-evolving because of the plurality of practices, symbiotic relationships, and tolerance towards human and non-human forms of life. There is no binary opposition between the self and the other in Sanatani life because all forms of life emanate from the same source and go back to the same. Furthermore, human life itself is constituted of the five elements (Pancha Bhuta): Prithvi (earth), Jal (water), Agni (fire), Vayu (air), and Akasha (Space). While Nature is constituted of these five elements, the human body is also constituted of the same. The implication is that what is external is also internal and because of this there is no binary of the self and the other. Since such faith is embedded in the practice and function of the life system in India, the question of any external consciousness does not arise. In other words, human and non-human forms of life are integral to nature. Sanatani understanding of nature is a clear mark of departure from Western thought where nature is to be dominated and exploited (see Francis Bacon’s Novum Organum). In this chapter we undertake to explain this relation and explore the way scriptural and traditional practices among the Hindus could offer a sustainable future for mankind in the Anthropocene epoch. Keywords: Hindu · Sanatani · Pancha Bhuta (Five elements) · Mahabharata · Vedas · Indian knowledge system · Puranas · Bhagavad Gita

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Save Environment Essay in Sanskrit - पर्यावरण संरक्षण संस्कृत निबंध

Save Environment Essay in Sanskrit - पर्यावरण संरक्षण संस्कृत निबंध : निरंतरं वर्धमानं प्रदूषणं सर्वेषां चिन्तायाः विषयः जातः। यत: प्रदूषणेन अधिका: मनुजाः रुग्णाः भवन्ति। अनेन प्रकृत्याः हानिर्भवति, जीवनामपि हानिर्भवति। अतः प्रदूषणसमस्यायाः समाधाने वैज्ञानिकाः प्रयतन्ते किन्तु पर्यावरणस्य रक्षा अस्माभिः सर्वे: करणीया। यावत् देशस्य नागरिक: पर्यावरणस्य रक्षणे दृढनिश्चयः न भवति, तावत् अस्याः समस्या समाधानं न भवति। स्थाने-स्थाने विविधा: वृक्षा रोपणीयाः। तेषां च संवर्धनमपि अवश्यं कर्त्तव्यम्। विद्यालयेषु ‘वृक्षारोपण' दिवसस्य आयोजनं भवेत्। वृक्षारोपणं सर्वेषां नैतिकं कर्तव्यमस्ति। जलप्रदूषणनिवारणार्थं जलशुद्धिः करणीया। अवकरः मार्ग न क्षेपणीयः। सर्वत्र पर्यावरणविषये गोष्ठीनाम् आयोजनं भवेत्।

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