-By Anushka Verma
Abstract: Sustainability movements have influenced environmental discourse throughout the world. They focus on the urgent need for conservation and responsible resource management. While international movements often originate from reactions to industrialization and environmental crises, Indian sustainability movements are deeply connected with cultural and spiritual traditions that focus harmony between humans and nature. This paper analyses the origins, meanings, and major international sustainability movements, compares them with Bharat’s sustainability movements, and evaluates the effectiveness of both approaches. It explores their similarities and differences, while considering which movements have been more impactful in shaping a sustainable future.
Introduction
Sustainability has become one of the major concerns of the 21st century. Environmental degradation, resource depletion, climate change, and social inequalities are increasing each day, resultantly the need for sustainability movements that address these issues has grown. At the heart of sustainability is the idea of living in a way that meets present needs without jeopardising the ability of future generations to meet theirs. Sustainability movements have emerged worldwide to advocate for the responsible use of resources, equitable economic systems, and environmental protection.
While international sustainability movements arose primarily in response to the industrialization of economies and its environmental fallout, Indian sustainability movements have a long history rooted in the country’s philosophical, spiritual, and cultural traditions. Indian environmental thought, which is often guided by a deep respect for nature and the principles like Ahimsa (non-violence) and Aparigraha (non-possession), has offered unique perspectives on sustainable living that differ from the largely scientific and technological approaches of global movements.
This article examines both international and Indian sustainability movements, analysing their origins, key moments, and effectiveness. It is a comparative study that will include the different aspects of each movement and reflects on which approach has been more successful in promoting sustainability.
International Sustainability Movement
How did it originate? What was the need?
The international sustainability movements emerged from growing global awareness of the detrimental effects of industrialization, especially during the middle of the 20th century. Post-World War II industrial expansion, accompanied by mass deforestation, pollution, and over-exploitation of resources, raised serious concerns about the long-term impacts on the environment and human societies. By the 1960s and 1970s, environmental degradation reached a critical point, leading to large-scale activism and the birth of the environmental movement.
One of the key catalysts was Rachel Carson’s book Silent Spring (1962), which talked about the dangers of chemical pesticides, particularly DDT (Dichlorodiphenyltrichloroethane), to ecosystems and human health. This spread public awareness and demands for government regulation of environmental pollutants. Events like the 1969 Santa Barbara oil spill in California also attracted people to push for stronger environmental protections. Around this time, environmental movements began to take shape in the U.S., Europe, and beyond.
Sustainability, as a concept, gained prominence following the publication of the Brundtland Report (1987) by the United Nations. It was defined as “meeting the needs of the present without compromising the ability of future generations to meet their own needs.” This definition emphasised the interconnectedness of environmental, economic, and social systems, and placed a moral obligation on societies to consider long-term impacts in all developmental decisions.
Sustainability in the international context focuses not only on protecting ecosystems but also on ensuring equitable access to resources and opportunities. It aimed to form a balance among economic development, technological advancement and environmental protection by addressing issues like climate change, biodiversity loss, waste management, and clean energy. Let us try to analyse a few major movements and see where the problem occurs in these movements.
Important International Sustainability Movements
Environmental Movement
April 22, 1970, marked the first Earth Day, a massive grassroots environmental movement in the United States aimed at raising awareness of environmental issues. The event was inspired by growing public concern over pollution, loss of biodiversity, and environmental degradation. Earth Day 1970 saw 20 million Americans (10% of the US population) take part in protests, demonstrations, and educational activities, making it a landmark moment in environmental advocacy.
The success of Earth Day catalysed the creation of the United States Environmental Protection Agency (EPA) and led to the passage of key environmental laws such as the Clean Air Act, Clean Water Act, and the Endangered Species Act. Today, Earth Day is celebrated in 192 countries, highlighting global environmental challenges and inspiring action.
These regulations set standards for controlling air pollution and protecting vulnerable species, and they influenced similar legislation across the world. However, despite its successes, the movement faced several flaws. It was often criticised for its initial focus on environmental protection without adequately addressing the intersections with social justice, such as the disproportionate impact of pollution on marginalised communities. For instance, low-income neighbourhoods and communities of colour are often located near industrial sites and highways, exposing them to higher levels of air and water pollution compared to more affluent areas. This dynamic gave rise to the environmental justice movement, which argues that environmental protections must also address social inequalities and protect vulnerable communities from environmental harm.
The initial environmental laws did not sufficiently address this intersection between environmental quality and social equity. As a result, while the overall air and water quality may have improved, the benefits were often unevenly distributed, with marginalised communities still facing greater environmental risks. This gap in the legislation highlighted the need for policies that not only protect the environment broadly but also ensure equitable access to clean air, water, and land for all citizens, regardless of their socioeconomic status.
Another criticism is that the movement’s early approach was often technocratic, relying on expert-driven, top-down regulatory frameworks that aimed to control pollution through strict standards and compliance measures. These regulations mandated industries to meet specific pollution control standards, such as reducing emissions or limiting discharges into water bodies. However, such an approach sometimes lacked practical enforceability. Enforcement of these regulations depended heavily on the capacity and resources of agencies like the Environmental Protection Agency (EPA), which could be inconsistent due to funding limitations and political pressures. In some cases, the penalties for non-compliance were insufficient to deter violations, particularly among large corporations.
Moreover, the one-size-fits-all regulatory approach did not fully account for the economic realities of various industries and communities. While large companies might have had the resources to comply with new environmental regulations, smaller businesses or economically distressed areas often struggled to adapt without significant financial strain. This led to concerns that strict regulatory standards, although beneficial for the environment, could lead to economic hardships for certain communities and sectors. Critics argued that a more flexible approach, which included incentives for businesses to adopt environmentally friendly practices or invested in cleaner technology for economically disadvantaged areas, might have balanced environmental goals with economic considerations.
Climate Change Movement
The Climate Change Movement has been at the forefront of global efforts to address the existential threat of climate change, with landmark events like the Kyoto Protocol (1997) and Paris Agreement (2015) establishing frameworks for reducing carbon emissions and limiting global warming. The urgency of limiting temperature rises to 1.5°C, as outlined by the Intergovernmental Panel on Climate Change (IPCC), forms the scientific basis of the movement, supported by extensive climate data and modelling.
The movement’s core is grounded in environmental ethics, which emphasises humanity’s responsibility toward the planet and future generations. The movement embodies intergenerational justice, holding that current generations must act to prevent ecological collapse and ensure a livable future for those to come. Activist movements, such as Fridays for Future, led by Greta Thunberg, reinforce a sense of moral urgency, shifting responsibility from just governments to individuals and society at large. This aligns with the Gandhian principle of trusteeship, which holds that individuals and societies are custodians of resources rather than absolute owners. Under trusteeship, resources should be utilised with restraint and responsibility, emphasising that humans are caretakers of the planet, entrusted with ensuring its health and well-being for future generations.
But the movement has a major flaw of the over-reliance on market-based solutions, such as carbon trading, which arguably commodifies nature without addressing the root cause of the crisis, unregulated industrial growth and consumption. The movement’s international agreements, while ambitious, lack enforcement mechanisms and often rely on voluntary compliance, which has led to insufficient progress in reducing emissions. Furthermore, climate justice remains a significant gap, with wealthier nations historically responsible for emissions but placing the burdens of adaptation and mitigation on poorer nations. This raises ethical questions about fairness, echoing Rawlsian principles of distributive justice, which argue for a fair allocation of burdens and benefits across societies.
Zero Waste Movement
The Zero Waste Movement emerged in response to the massive waste generated by consumer culture, driven by increasing reliance on disposable products and plastics. It promotes the idea of reducing waste by reusing, recycling, and adopting a circular economy, where materials are constantly reused, minimising landfill waste and environmental pollution.
From an ecological standpoint, the zero waste movement has been highly effective in raising awareness about the environmental and health impacts of waste, particularly plastic pollution in oceans and landfills. It also advocates for a transition to a circular economy, which challenges the linear “take-make-dispose” model of production. It ties into minimalist ethics, where individuals are encouraged to consume only what is necessary, valuing longevity and sustainability over convenience.
The movement is also aligned with Buddhist philosophy, particularly the principle of non-attachment and sufficiency, advocating for a lifestyle where consumption is mindful and limited to what is essential. This perspective challenges the notion of material abundance as the key to happiness, promoting a simpler, more sustainable way of life.
However, the zero waste movement often places excessive responsibility on individuals, leading to what some call a “privatisation of environmentalism.” This shifts the focus away from the structural causes of waste production, such as corporate practices and capitalist overproduction, which fuel consumption and make zero-waste living inaccessible to many. Without addressing the underlying drivers of overconsumption—such as profit-driven economies—the zero waste movement risks becoming more of a lifestyle trend than a systemic solution.
Renewable Energy Movement
The Renewable Energy Movement has aimed to transition global energy systems from fossil fuels to renewable sources like solar, wind, and hydropower in response to concerns over climate change and the finite nature of fossil fuels. Countries like Germany and China have made significant progress, with ambitious targets for renewable energy adoption.
Scientifically, the renewable energy movement is based on a robust understanding of the carbon cycle, fossil fuel depletion, and the need to reduce emissions. Transitioning to renewable energy is seen as a key solution to mitigating climate change by decreasing dependence on high-carbon fuels like coal and oil.
It can be viewed through the lens of eco-modernism, which promotes technological advancements as the solution to environmental challenges. This perspective is optimistic about the capacity of human innovation to decouple economic growth from environmental degradation. The movement also aligns with the principles of environmental justice, as renewable energy has the potential to democratise energy access, particularly in developing countries that have historically lacked energy infrastructure.
Despite its promise, the renewable energy movement faces significant technological and equity challenges. The extraction of materials for renewable technologies (such as lithium for batteries) has led to new forms of environmental degradation, often affecting indigenous communities and those in the Global South. This raises ethical concerns about resource colonialism, where the pursuit of “green” energy in wealthy nations results in exploitation in poorer regions.
Additionally, renewable energy technologies like wind turbines and solar panels still face intermittency issues and rely on non-renewable resources for production. This challenges the optimism of eco-modernism, suggesting that renewable energy alone cannot solve the broader ecological crisis without addressing deeper questions of consumption and energy use. The movement’s focus on technological fixes may also neglect the need for a broader cultural and ethical shift toward energy conservation and reduced consumption.
Indian Sustainability Movement
Origin of Indian Sustainability Movements
In contrast to the reactive nature of many international sustainability movements, Indian sustainability movements have deep philosophical roots that predate modern environmentalism by centuries. Bharat’s rich cultural and spiritual traditions have long promoted harmony between humans and nature. Concepts such as ahimsa, Vasudhaiva Kutumbakam, and the reverence for natural elements like rivers, forests, and animals are intrinsic to Indian environmental thought.
Mahatma Gandhi’s philosophy of non-violence, simple living, and self-reliance played an important role in shaping India’s modern environmental movements. His ideas were based on the belief that true sustainability could only be achieved through minimising material needs, promoting local economies, and living in balance with nature.
Indian Sustainability Movements
Chipko Movement
The Chipko Movement, which began in 1973 in the Himalayan region of Uttarakhand, is one of the significant movements in Bharat’s environmental history and a powerful example of grassroots ecological activism. The movement emerged as a response to the extensive deforestation occurring in the region, driven by commercial logging interests. This exploitation of forests threatened not only the ecological balance but also the livelihoods of the local communities, who relied on the forests for fuel, fodder, and sustenance.
The uniqueness of the Chipko Movement lay in its direct action and non-violent protest tactics. Villagers, led predominantly by women, physically embraced the trees to prevent them from being felled, a symbolic and practical act that obstructed loggers and highlighted the villagers’ commitment to environmental preservation. This strategy was inspired by Gandhian principles of satyagraha (truth-force) and non-violent resistance. The role of women in the Chipko Movement was particularly significant; they were both the primary caregivers and the most affected by deforestation, as it increased their daily burden in gathering resources necessary for survival. Their leadership highlighted the intersection of environmental and gender justice, challenging both ecological degradation and gendered social structures.
The Chipko Movement highlighted the importance of forests in maintaining ecological stability, including soil conservation, water retention, and climate regulation, which are essential for the health of mountainous regions. The movement emphasised that ecological well-being is inherently tied to social and economic resilience, especially in rural communities. Moreover, it influenced broader environmental policy discussions in Bharat, leading to the development of forest conservation policies and inspiring similar protests in other parts of the country.
Bishnoi Movement
The Bishnoi Movement of 1730 is among Bharat’s earliest recorded acts of environmental conservation and serves as a significant testament to the relationship between spirituality and environmental stewardship. Originating within the Bishnoi community of Rajasthan, the movement emerged when 363 Bishnoi villagers sacrificed their lives to protect khejri trees (Prosopis cineraria) from being cut down on royal orders. This act of martyrdom by the Bishnois, who embraced the trees in non-violent resistance, emphasised their commitment to ecological preservation, deeply rooted in their faith and cultural values.
The Bishnoi community follows the teachings of Guru Jambheshwar (Jambhoji), a 15th-century spiritual leader who established the 29 principles of the Bishnoi faith. These principles, including protection of all life forms, conservation of resources, and harmonious coexistence with nature, were intended to promote an ecologically balanced lifestyle. Jambhoji’s teachings emphasised environmental responsibility as a religious duty, inspiring the community to protect flora and fauna and avoid practices that could harm natural ecosystems. The Bishnoi approach reflects biocentrism, where all living beings, humans, animals, and plants are considered valuable and interdependent parts of the ecosystem.
This early conservation movement has had a lasting legacy, inspiring modern environmental activism in Bharat. It illustrates that ecological responsibility is deeply embedded in cultural and spiritual values, advocating for sustainable practices that respect the intrinsic worth of nature. Today, the Bishnoi community continues its conservation efforts, actively protecting wildlife, conserving water, and promoting afforestation, embodying a philosophy of ecological reverence and sustainable living that holds enduring relevance.
Narmada Bachao Andolan
The Narmada Bachao Andolan (NBA), led by Medha Patkar since the 1980s, stands as one of Bharat’s most prominent movements questioning large-scale development projects and their impact on marginalised communities and the environment. The movement was formed in response to the construction of large dams along the Narmada River, notably the Sardar Sarovar Dam, part of a broader project aimed at providing water, power, and irrigation. While the dams promised economic development, the movement raised fundamental concerns about displacement, environmental degradation, and social justice.
At the heart of the movement’s critique was the displacement of indigenous Adivasi communities and rural populations who had lived along the Narmada River for generations. These communities relied on the river and surrounding land for their livelihoods, cultural practices, and spiritual well-being. The movement highlighted that displacement not only led to loss of homes and land but also the disintegration of cultural identity and social structures, issues that were inadequately addressed in government resettlement plans. The movement called attention to the human cost of “development” and argued for the recognition of people’s rights over their lands, aligning with the philosophy of environmental justice.
It further criticised large dams for disrupting riverine ecosystems, threatening biodiversity, and altering natural water flows, which had long-term impacts on both local agriculture and wildlife. These ecological critiques were rooted in the concept of sustainable development, emphasising that true development should not degrade the environment or marginalised vulnerable populations.
Swachh Bharat Abhiyan (Clean India Mission)
Launched in 2014, the Swachh Bharat Abhiyan aimed to eliminate open defecation and improve solid waste management across Bharat. The campaign has promoted sanitation infrastructure, especially in rural areas, leading to a significant increase in household toilets and public awareness about hygiene and waste segregation. This initiative also tackles environmental waste management challenges through urban cleanliness drives, anti-littering policies, and plastic waste reduction campaigns.
Swachh Bharat embodies the Gandhian ideal of self-purification and collective responsibility. Gandhi viewed cleanliness as a spiritual duty, emphasising that a clean environment contributes to the purity of mind and soul. Swachh Bharat also resonates with the Vedantic concept of Vasudhaiva Kutumbakam, where the world is one family, sharing the responsibility for cleanliness and public health.
International Solar Alliance (ISA)
Co-founded by Bharat in 2015, the International Solar Alliance is a coalition of over 120 countries that aims to promote the adoption of solar energy, especially in countries with high solar potential. This global effort seeks to mobilise investment, facilitate technology sharing, and reduce costs for solar projects, positioning Bharat as a leader in renewable energy transition and reducing reliance on fossil fuels.
It is rooted in the philosophical idea of Prakriti Dharma, or harmony with nature. Solar energy harnesses a renewable, non-exploitative resource, reflecting the belief that humanity should take only what is needed, in line with Aparigraha (non-possessiveness). Its cooperation across nations aligns with the concept of Lokasangraha, the collective welfare and unity of humankind, transcending borders for the greater ecological good.
Namami Gange Programme
This river rejuvenation initiative, launched in 2014, is dedicated to cleaning and preserving the Ganga River and its tributaries. Namami Gange focuses on waste management, afforestation along riverbanks, sewage treatment, and public awareness, aiming to restore the river’s ecosystem, crucial for millions who rely on it.
Namami Gange is inspired by reverence for nature, particularly rivers, which are seen as sacred sources of life in Indian culture. The Ganga River, in particular, is personified as Ganga Ma (Mother Ganga), symbolising the idea of Bhumi Devi (Earth Goddess) as a nurturing force. The program reflects ecological dharma, the duty to protect and respect natural resources that sustain human life.
Comparative Study: Indian and International Sustainability Movements
Both Indian and international movements share a strong focus on the conservation of natural resources, wildlife protection, and ecosystem preservation. Whether it’s the Chipko Movement in Bharat or the global climate change movement, both seek to prevent the destruction of the environment for short-term economic gain.
Grassroots mobilisation is a common characteristic. The Chipko Movement, much like the Fridays for Future movement, emphasises the power of local communities and youth in driving change. In both cases, activism emerged from the realisation that governments and corporations were failing to adequately protect the environment.
One of the key differences between Indian and international sustainability movements lies in their foundational principles. Indian sustainability movements are often deeply rooted in spiritual and ethical beliefs. For example, concepts like ahimsa (non-violence) and the intrinsic value of all life are central to Indian environmentalism which come from the Vedas. This approach views nature not as a resource to be exploited but as an entity to be revered and protected. Traditional Indian practices emphasise harmony between human beings and the environment, seeing the well-being of both as interconnected. Movements like the Chipko Movement exemplify this, where villagers, particularly women, physically embraced trees to prevent their feeling, a symbolic gesture of protecting life.
In contrast, international sustainability movements are primarily science-driven. They rely on data, technology, and policy frameworks to address environmental challenges. The focus is often on scientific understanding of issues such as climate change, biodiversity loss, and pollution. These movements aim to propose solutions that can be implemented at the governmental and institutional levels, using evidence-based research and technological innovation to mitigate environmental damage. International movements like the climate change movement are grounded in the science of global warming and emphasise policy change, such as carbon reduction targets and energy transitions.
The approach to development differs significantly between Indian and international movements. International sustainability movements often align with broader developmental goals such as the United Nations’ Sustainable Development Goals (SDGs). These goals promote a balance between economic growth, social inclusion, and environmental sustainability. For example, international sustainability efforts aim to encourage countries to adopt green technologies, decarbonize their industries, and implement policies that reduce greenhouse gas emissions while continuing economic development. The focus is often on finding ways to integrate environmental concerns into existing models of industrial development.
In Bharat, sustainability movements, particularly those inspired by Gandhian philosophy and Vedas, critique industrialization itself. Gandhi’s vision was one of sarvodaya (welfare for all), which included a critique of large-scale industrialization that he believed led to environmental destruction, inequality, and alienation. Indian movements often promote alternative models of development based on simplicity, self-sufficiency, and local economies. They emphasise minimising material needs and protecting traditional ways of living, which are more in tune with ecological balance. For instance, the Narmada Bachao Andolan (Save Narmada Movement) questioned large-scale dam construction, arguing that it caused displacement and environmental damage while benefiting only certain sections of society.
International sustainability movements tend to focus on large-scale, global issues such as climate change, renewable energy, and global environmental policies. Movements like the Climate Change Movement or the Zero Waste Movement are concerned with planetary-scale problems that require international cooperation and comprehensive policy changes to address. These movements often highlight the need for systemic changes in energy production, waste management, and transportation to reduce environmental impact on a global scale.
In contrast, Indian sustainability movements often focus on more localised environmental issues that are specific to communities or regions. These include forest conservation, water management, and the rights of indigenous and marginalised communities who are directly impacted by environmental degradation. Movements like the Chipko Movement, Namami Gange and Narmada Bachao Andolan are examples of grassroots activism focused on protecting natural resources that are crucial for the survival of local populations. The emphasis is on preserving local ecosystems and ensuring that development does not come at the cost of the environment or the well-being of vulnerable communities.
Solution to the problem
Today, environmental pollution is emerging as a serious problem for the entire living world and mankind. As a result of the development of technical science, the establishment of new industries is playing an important role in promoting environmental pollution. Environmental pollution causes natural imbalance which has immediate and long-term effects on both individual and collective levels of human life. In such a situation, it is important for us to imbibe the measures for environmental protection and sustainability described in the Vedas in our lives.
What was the condition of the environment during the Vedic period, what were the things that were taken care of to preserve the environment, if we adopt those things then we will be able to sustain the environment.
Welfare concept, pure conduct, clean speech and sure movement are considered to be the basic features of Rigveda, Yajurveda, Samveda and Atharvaveda respectively and environmental sustainability is also mainly based on these qualities. In ancient times, the one who conserves and promotes forests and medicines have been praised in the following manner: –
वृक्षाणां पतये नमः
वनाना पतये नमः
औषधीनां पतये नमः
नमो वन्याय नमः
अरण्याना पतये नमः । (Yajurveda, trans. Radhakrishnan, 1953, p. 102)
Description of environment is found at many places in the Vedas. Environment means water, air, sound, radioactivity and chemical environment present on the earth. When these are prosperous, they provide us with life and health. When these essential elements of the environment become polluted, they become a matter of concern for us. This environmental concern has become the use of pollution. Deformity in the environment all around gives birth to pollution.
It is said in the Vedas that every living being is dependent on a clean, balanced and pure environment and atmosphere for its development and systematic life. The importance of forests and trees in the context of environment can be known from the fact that the Vedas, Aranyakas, Upanishads and Smritis were contemplated and thought upon in forests.
In Ramayana there are chapters, in Mahabharata there are parvas and in Shrimad Bhagwat the words Kand, Parva and Skandha have been used as stem, end and main branch respectively. Vedic literature has mentioned how to make the society aware to protect the environment. In the Shanti Paath of the Vedas, peace is wished for the entire universe. Earth, water, air, fire and sky are included in the Shanti Paath. The situations we have to face when we go against them are as follows: earthquake, flood, inundation, fire and severe storm.
Sustainability
The idea of environmental protection and sustainability is clearly reflected in Indian philosophy of life. Here, since the beginning, it has been a custom to start the day with Surya Namaskar and pouring water on Tulsi. The importance of trees and plants like Peepal and Banyan trees to Neem, Amla and Banana in the worship system since ancient times is neither sudden nor without any purpose. It is said that gods reside in the Peepal tree, which emits oxygen 24 hours a day, to protect it. The creation of the world from the union of prakriti and purusha and our philosophy of seeing divinity in nature indicates that our life is possible because of them. God resides in those trees, plants, rivers, mountains, that is, in the entire environment. Worshipping them means giving them due respect.
Apart from Indian philosophy, no other philosophy has such a comprehensive, deep and far-sighted thinking or effort to ensure public participation towards the whole nature or the whole environment. Even in the present era of consumerism, commercialism and globalisation, when we think about our ancestors, we wonder how centuries ago they had realised the challenges related to the environment and had developed a life system that ensured the participation of every person in the protection of the environment.
The word environment refers to the environment around us. The sum total of physical and cultural conditions that surround a human being and affect him is called environment. All human activities, conditions, and cultural landscapes are included in the cultural and human environment. The environment which surrounds all living beings, humans, vegetation, forests, etc. has become polluted due to various types of pollution. When we think about this pollution and try to know its causes, we find that the most intelligent human being among all living beings found on earth is the only reason for all this pollution and environmental degradation. Due to greed, accumulation of more wealth, tendency to rule due to ego and the tendency to think only about one’s own happiness due to selfishness, man has become a victim of pollution.
Due to the tendency to think only about one’s own happiness and selfishness, man started killing other species. As a result, a situation of imbalance started arising in the environment. Apart from this, land was needed for agriculture. People started destroying forests for agriculture work, which created a situation of imbalance in the environment and various types of complex problems started appearing before us. Environmental sustainability is an old thought. It is clearly visible in the early literature and philosophy of the Indian thought tradition. Vedas are those authentic and ancient texts of world literature in which the consciousness of environmental conservation is present. The close relationship between man and nature has been described in all the four Vedas. In Atharvaveda, there is a deep connection between nature and man.
The relationship between nature as mother and man as the son has been described. In this relationship, a sense of devotion towards nature is awakened in which nature is proved to be life-giving rather than an object of enjoyment. Vedic belief is that for the development of both nature and man, it is necessary to keep the entire universe safe. For this, the perimeter has been considered the basis in Atharvaveda. Another name for the perimeter is chhandas. It surrounds the physical elements. These physical elements are apa (water), vata (wind), and aushaadi (trees etc.). These are such elements that provide protection and devotion to our life.
There can be no intervention by man to balance nature because nature itself balances the universe. Pollution is automatically checked by water, plants, space, forests, and mountains full of trees. This is mentioned in the Rig Veda.
आप ओषधीरूप नोऽवस्तु द्यौर्वना गिरयो वृक्षकेभााः । (Rigveda, 10.97.15)
Also, nature has a way to destroy this pollution. It has been mentioned in the Rigveda that ‘the sun destroys the pollution in space, the air destroys the pollution in the middle zone and fire destroys the pollution on the earth.’
Like humans, animals and birds also have their own independent existence. They play an important role in maintaining natural balance. Manusmriti states that the presence of living beings in nature is essential for maintaining the balance in the environment. For this, humans should consider the soul to be present in all living beings and create an environment for its upliftment and development.
In ancient times, we used to look at trees with sympathy, love and respect. Consciousness is accepted in trees. In Vedic hymns, trees have been addressed as mother. Before uprooting them, a prayer has been made that O plant, may the one who uproots you not perish, may the one for whom you were uprooted not perish, you are the one who brings welfare. We get all the benefits of food, wood, and precious chemical elements from trees. That is why it is considered a sin to cut down green trees. The customs and thoughts of Hindus are full of scientific elements. The special feature of tree worship is the symbol of detailed research.
In the Vedic period, there were more forests and adequate rainfall. Humans used to consume pure water from springs and rivers. Many plants and medicines used to flow with water and enhance the qualities of water. But in present times, waste elements, excreta and urine from industrial areas flow into springs, ponds and rivers. When aquatic animals consume this poisonous water, they suddenly die. As a result, there is a continuous decline in aquatic life. Fishes and other living creatures themselves purify water by eating the dirt available in water, but the way water is becoming poisonous, clouds of danger have loomed over these creatures and if the existence of these creatures will end, then how will the availability of pure water be achieved, this is a matter of thought.
There is a rule of keeping the Peepal tree in temples and worshipping it. People get rid of their planetary defects by offering water to the Peepal tree and lighting a lamp in the evening. Peepal tree is also endowed with many chemical properties. Its powder is full of nutrition. Giving its juice to lactating women cures infertility. Drinking milk in a bowl made of Peepal leaf nourishes the body like a vessel of Gandh without drinking tonic medicine.
Similarly, Palash, Amla and Banyan are also very useful trees. They have amazing capacity to enhance life-giving energy. That is why they have also been associated with religion and rituals. In the Gita, the Peepal tree has been accepted as equivalent to God. In our religion and culture, the importance given to education, vows, celibacy, cow, temple of Gods, Ganga, Gayatri and religious texts like Geeta, Ramayana etc. is the same importance given to trees. This importance is given to nature in view of the benefits they provide.
What could be done?
International sustainability movements have been relatively successful in shaping global environmental policies. They have influenced major agreements such as the Paris Agreement (2015), which committed nations to work together to reduce carbon emissions and limit global warming. Global institutions like the United Nations and the World Bank support these movements, providing them with a platform to advocate for environmental sustainability on a large scale. These movements have raised global awareness about issues like climate change, leading to increased investment in renewable energy and efforts to transition away from fossil fuels.
However, international movements often face challenges when it comes to addressing the needs of marginalised communities, particularly in developing countries. Global policies and agreements sometimes fail to account for local realities and can disproportionately affect poorer nations that rely on natural resources for their livelihoods. For example, while international climate policies push for reduced emissions, they may overlook the fact that many developing countries still need to expand their economies and provide basic infrastructure for their populations. This can create tensions between environmental goals and social justice.
Indian sustainability movements have been highly effective in mobilising local communities and promoting traditional ecological knowledge. Grassroots efforts, such as the Chipko Movement, successfully halted deforestation in certain regions and raised awareness about the importance of forests for local communities. Indian movements have also highlighted the connection between environmental conservation and social justice, advocating for the rights of indigenous and rural communities who depend on natural resources for their survival.
However, these movements often face opposition from state-led development projects and global economic pressures. The Narmada Bachao Andolan, for example, has fought for decades against large dam projects that displace local populations, but it has struggled to stop such projects due to the government’s prioritisation of industrial development. Despite their successes in raising awareness and protecting specific areas, Indian sustainability movements often find it difficult to compete with the economic and political interests that drive large-scale development projects.
To address current environmental sustainability issues, we need an approach that merges the strengths of both traditional Indian environmental philosophy and global sustainability frameworks. The Vedic principles emphasise harmony with nature, respect for all living beings, and the interconnectedness of humans and the environment, which can guide us in forming a more balanced relationship with nature. In the Vedas, elements like trees, rivers, air, and animals are respected as life-sustaining forces, not resources for exploitation. Adopting this ethos encourages community-driven conservation, as seen in movements like Chipko, Namami Gange which empower local people to protect their environment directly.
On a global level, international sustainability efforts provide valuable scientific data, policy frameworks, and technological advancements needed to address large-scale environmental issues like climate change. These approaches help shape critical agreements, such as the Paris Agreement, which aim to reduce carbon emissions and combat climate change. However, global policies must also consider local needs, especially in developing regions, to avoid inadvertently placing undue burdens on marginalised communities.
A solution lies in integrating the ethical, community-focused Indian philosophy of environmental stewardship with the global emphasis on technology and policy. This combined approach can help shape policies that are sensitive to local cultures and ecosystems while still addressing urgent global issues. By respecting traditional ecological knowledge and fostering community participation, we can create sustainable solutions that empower local populations. Additionally, leveraging scientific research and global cooperation ensures that these solutions can effectively mitigate environmental degradation on a broader scale. In this way, a synthesis of Indian and international sustainability frameworks can lead to a more inclusive, equitable, and sustainable future for our planet.
References
Bandyopadhyay, J. (1999). Chipko Movement: Of floated ideologies and appropriated ideas. Economic and Political Weekly, 34(15), 880-882.
Brundtland Commission. (1987). Our common future: Report of the World Commission on Environment and Development. United Nations.
Carson, R. (1962). Silent Spring. Boston: Houghton Mifflin.
Fridays for Future. (n.d.). About Fridays for Future. Retrieved from https://fridaysforfuture.org/about.
Gandhi, M. K. (1927). My Experiments with Truth. Ahmedabad: Navajivan Publishing House.
Guha, R. (1989). The Unquiet Woods: Ecological Change and Peasant Resistance in the Himalaya. University of California Press.
Rangarajan, M. (1996). The Bishnois of Western Rajasthan: Spiritual ecology in practice. In G. Cederlöf & K. Sivaramakrishnan (Eds.), Ecological Nationalisms: Nature, Livelihoods, and Identities in South Asia (pp. 98-122). Permanent Black.
Rajagopal, B. (2003). International Law from Below: Development, Social Movements, and Third World Resistance. Cambridge University Press.
Rigveda. In Rigveda Samhita (10.97.15). (Original work published c. 1500–1200 BCE).
Santa Barbara Oil Spill. (1969). Retrieved from https://www.santabarbara.com/environment/oil-spill.
Shiva, V. (1989). Staying Alive: Women, Ecology and Development. London: Zed Books.
United Nations. (1987). Our Common Future. Oxford: Oxford University Press.
Yajurveda. Sri Rudram (Anuvaka 7). In Taittiriya Samhita (Chapter 4). (Original work published c. 1200–1000 BCE).
United Nations Framework Convention on Climate Change. (1997). Kyoto Protocol to the United Nations Framework Convention on Climate Change. United Nations.
United Nations Framework Convention on Climate Change. (2015). Paris Agreement. United Nations.
World Bank. (2001). India – Narmada River Development Project (Sardar Sarovar). World Bank. Retrieved from http://documents.worldbank.org/.
Yajurveda. Sri Rudram (Anuvaka 7). In Taittiriya Samhita (Chapter 4). (Original work published c. 1200–1000 BCE).
