Eco-Spirituality from the East: Ancient Indian Teachings for Modern Climate Action

In a rapidly warming world and an age where climate change poses an existential threat to our planet, the call for climate action has only been louder. The solutions for this are often technological, economic, and policy driven. Global forums have been echoing with policies, targets, and treaties for decades, yet a deeper, more enduring change may lie in reawakening the spiritual consciousness that guides human interaction with nature. 

Eco-spirituality, which is a synthesis of ecological awareness and spiritual values, has emerged as a lens through which environmental action can be reconceptualized. In this context, ancient Indian philosophies and cultural traditions offer profound insights. Rooted in interconnectedness, reverence for life, and harmony with nature, these teachings serve as a powerful catalyst for modern climate action and could help to shape the modern responses to climate change.

I. Principle of Vasudev Kutumbakam: The World is one Family

The principle of Vasudev Kutumbakam meaning “the world is one family,” is a concept that is rooted in ancient Indian philosophy particularly from the Maha Upanishads. The idea emphasizes universal brotherhood, interconnectedness, and shared responsibility that extends beyond human relationships to include all life forms and the environment. The application of this principle in environmental conservation could help with global solidarity across cultural and religious boundaries by advocating for collective action in addressing issues of climate change, pollution, and biodiversity loss.

This philosophy has influenced various other aspects of Indian culture and policy including its adoption in India’s 2023 G20 presidency theme: “One Earth, One Family, One Future”. Manifestation of this principle can be seen in India’s leadership role in forming the International Solar Alliance in 2015. International Day of Yoga, which was an initiative by India at the United Nations is also a manifestation of this principle. At the 28th session of the UN Climate Change Conference (COP28) in Dubai, India again demonstrated its dedication to environment preservation by adopting the theme “Vasudev Kutumbakam” for its pavilion.

II. Worship as Conservation: Trees, Rivers, and Sacred Groves

Some of India’s culture, traditions, and religious practices reflect a deep-seated reverence for nature with religious ceremonies revolving around trees and plants. Trees like the Peepal and Bargad (Ficus benghalensis) are not just botanical entities, but they are worshipped as abodes of divinity. The Tulsi plant is considered sacred and kept in courtyards of homes and worshipped daily for health and harmony. Rivers like the Great Ganges, Yamuna and Narmada are personified as goddesses. These rivers are known by names like “Ganga Ma” (i.e. mother Ganga) and Namami Devi Narmade (I bow to you, goddess Narmada) in every household. Rituals are performed to honor and protect them as part of daily life. Such practices may appear symbolic, but they have fostered emotional and spiritual ties to nature, which has in turn helped in conservation. 

Ancient texts and scriptures have also been directed towards environmental ethics. Various ancient texts emphasise harmonious coexistence of the five elements- earth, water, air, fire and ether. Through its portrayal of panchabhuta (meaning panch-five and Bhuta-element), the interconnectedness of all things has been given importance. The Varaha Purana explains that tree planting is a sacred duty and condemns deforestation. The Puranas suggest that trees like Peepal (Ficus religiosa), Ber (Ziziphus mauritiana), and Neem (Azadirachta indica) are abodes of God and should not be cut. This sacredness associated with them has intelligently helped in conserving one of the most oxygen producing plants, Peepal and Neem-a plant that has multiple medicinal benefits, antibacterial properties and is used in Ayurveda (an Indian system of medicine and a holistic approach to health and wellbeing).

Ancient texts have personified Earth as Goddess- Bhoomi Devi. The Atharva Veda has hymns praising Earth and treating it as a living entity. The Atharva Veda states, “Mata bhumih putro aham prithivyah” meaning “The Earth is my mother, and I am her son.” This metaphor fosters a relationship with the Earth, invoking responsibilities similar to those toward one’s own mother. 

II. The Principle of Dharma and Environmental Justice

Dharma (righteousness) is a fundamental concept of Hindu philosophy, a term that conveys the moral and ethical duties that sustain the order of the cosmos. It is the cosmic law of right action. In the Bhagavad Gita and other Vedic texts, Dharma incorporates obligations to the environment and all living beings. Bhagavad Gita's teachings on the environment share a core concept of interconnectedness between humans and nature. It advocates and emphasizes duty and action within a cosmic framework. According to shlokas 7.4 to 7.7, the universe is interconnected and harmonious. Even a minor malfunction can have a major impact on the entire system. Environmental justice, thus, is not a modern invention but embedded in Dharma. In modern ecological terms, these traditions create a “biocultural ethics” i.e. a fusion of belief and biodiversity conservation that sustains both nature and communities.

III. Principle of Ahimsa and Ecological Non-Violence

Ahimsa, or nonviolence, is another significant Indian philosophy that was famously promoted by Mahatma Gandhi. Although it is frequently perceived as a prohibition against physical injury, its ecological implications are significant. Promoting a lifestyle that minimizes injury to animals, plants, and ecosystems, nonviolence extends to all living beings (sarva bhuta hite ratah). This principle is inherently consistent with environmental sustainability, advocating for practices such as compassionate coexistence, reduced consumption, and vegetarianism.

Today, Principle of Ahimsa is seen in concepts like ethical consumerism and sustainable agriculture. It offers a moral compass in climate dialogues, often overshadowed by technocratic jargon and political rhetoric.

V. Minimalism and Interdependence: Contributions of Jainism and Buddhism

The Jain concept of Ahimsa takes ecological non-violence to a more disciplined form. Jainism advocates for a lifestyle that avoids harm even to microorganisms, promoting ethical minimalism that today’s zero-waste and vegan movements emulate. Jain monks sweep the path before them to avoid trampling insects. Although these practices may appear to be extreme, the fundamental ethos—that every life is sacred—is representative of the principles that contemporary deep ecologists promote. In contrast to consumerist culture, Jain ethics offer a counter-narrative—one of sufficiency, balance, and conscious living.

Buddhism provides an additional spiritual framework for environmental ethics. Buddhist teachings prioritize mindfulness and compassion, which are derived from the Eightfold Path and the Four Noble Truths. The concept of Dependent Origination (Pratītyasamutpāda) reflects ecological interdependence that all phenomena arise in relation to others. The suffering of the planet is thus the suffering of the self. This worldview reinforces ecological interdependence. Buddhist mindfulness, thus, fosters resilience, clarity, and compassionate activism in a world that is characterized by anxiety and despair due to climate change.

VI. From Temples to Courtrooms: Legal Personhood for Rivers

In a fascinating legal development rooted in spiritual belief, the Uttarakhand High Court of India in 2017 declared the rivers- the Ganga and Yamuna as legal persons. The court recognized the rivers as “living entities having the status of a legal person with all corresponding rights, duties and liabilities.” Although the decision was put on hold by the Supreme Court, it marked a bold intersection of eco-spirituality and law treating nature as a rights-bearing subject rather than an object. The Punjab and Haryana High Court recognized Sukhna lake as a living entity and legal person. Not only have rivers and lakes but glaciers too have been recognized as legal personhood. On April 19, 2022, the Madurai bench of the Madras high court, in A. Periyakaruppan v. the Principal Secretary, invoked the jurisdiction of parens patriae and declared ‘Mother Nature’ to be a living being with all the rights, duties and liabilities corresponding to a living person, to preserve and conserve them. 

This aligns with indigenous values and the ancient Indian practice of anthropomorphizing natural elements to evoke moral responsibility toward them.

The path to sustainability through eco-spirituality

At its core, Indian eco-spiritualism is a philosophy of balance where the human and the nature are seen as integral parts of a shared continuum and not in opposition. This vision is pragmatic in a time where disconnection from nature is fueling ecological collapse. While modern climate action is deeply scientific and political, it must also be spiritual. It must evoke not only responsibility but reverence. Eco-spirituality from the East invites us to protect the Earth not just because we fear collapse, but because we cherish and honor her. 

Modern approaches to resolve environmental crises will prove to be insufficient if the moral and psychological roots of the crisis i.e. disconnection from nature is not addressed. Ancient Indian teachings address these root causes by cultivating inner transformation. Eco-spirituality from the East thus offers a holistic climate response—combining ethics, metaphysics, and daily practice.

References

Maha Upanishad- Chapter VI, Verses 71-73.

https://en.wikipedia.org/wiki/Pancha_Bhuta#:~:text=Pancha%20Bhuta%20(/p%C9%99%C9%B2t%CD%A1%CA%83%C9%99b%CA%B1u%CB%90t%CC%AA%E1%B5%8A/%20%2CSanskrit,used%20within%20China's%20Wuxing%20philosophy.

https://en.wikipedia.org/wiki/Bhumi_(goddess)

Atharva Veda Book 12 Hymn 1. https://sacred-texts.com/hin/av/av12001.htm

Atharva Veda Book 12 Hymn 1-12. https://sacred-texts.com/hin/av/av12001.htm

https://iefworld.org/cmpBhagavadGita_env.html

Bhagwad Gita Chapter 12 Verse 4.

Mohd Salim v State of Uttarakhand 2017 SCC OnLine Utt 367.

Lalit Mighlani v State of Uttarakhand Writ Petition (PIL) No. 140 of 2015 (2017).

A. Periyakaruppan v the Principal Secretary W.P.(MD)Nos.18636 of 2013 and 3070 of 2020.

Written by Pooja Yadav