Inclusive and Expansive: A Bharatiya Story on Climate Change

While the Western perspective often seeks to exert control over nature, the Indian perspective rejects human attempts to control nature.

Panchabhoota Bharatiya’s narrative architecture for the ecosystem is holistic and considers humans as part of it in this nature-centered system, where chaos is creative and leads us towards balance and harmony with the greater cosmos. This contrasts with the hegemonic concept of conquering and destroying nature for the benefit of man, known as anthropocentrism. The concept of Devrai or sacred groves in India brought sanctity in the conservation and protection of biodiversity and Mother Nature. They are the holy wizards of conservation. This alternative narrative must be constructed as the world faces a massive crisis of reckless development that will lead us to disaster.

The wisdom of Bharatiya gyan parampara has taught us to respect the Panchabhootas and the ecosystem. As we grow up, we are told by elders that we should never play with the Panchbhootas because these natural forces, if disturbed, can overwhelm people. Any disturbance of this balance and harmony has had serious natural consequences, whereby people have been found to be helpless before the forces of nature or the Panchabhootas. Nature is a great leveler.
The climate has been steadily warming since the beginning of industrialization. But the broader challenge lies in the uneven and flawed approach to tackling environmental and climate challenges globally. Current discourse on climate change comes from the West and is predominantly human-centered, often ignoring and even working against the intrinsic forces of nature and overlooking indigenous communities. As the world grapples with increasingly severe and erratic weather conditions, three key points need to be emphasized and understood.

First of all, climate change and environmental protection are not solely matters of government or of individuals, but universal imperatives. While it is the prerogative of governments to protect the environment from degradation and exploitation, it is equally the duty of citizens to contribute to its conservation. In essence, environmental protection is both a top-down and a bottom-up process. Many climate initiatives tend to view this purely as a government responsibility, with governments being held responsible if environmental targets are not met. Undoubtedly, governments bear a great responsibility, but what about the role of citizens?

Enter India, with its thousands of years of wisdom and a deep understanding of the interaction between man and nature, characterized by harmony instead of conflict. Indian constitutional thinkers showed foresight by including provisions for environmental protection as early as 1948–1950, long before modern environmental issues gained widespread recognition in the 1960s and 1970s, most notably with Rachel Carson’s Silent Spring.
Even today, government approaches in India reflect this deep understanding, which is evident in the agreements made with tribal communities and efforts to involve citizens in managing the environment. Initiatives such as the Swachh Bharat campaign, the world’s largest of its kind, and the integration of environmental awareness into the Indian education system represent steps to raise awareness about ecological issues. These actions demonstrate a concerted effort to ensure that responsibility is not limited to government alone, but that citizens are recognized as equal stakeholders in preserving the environment.

Second, environmental discourse must adopt an inclusive approach. Herein lies the significance of India’s tradition of Panchbhoot. The fundamental constituents of nature are rooted in the principles of Pancha Bhootas: land, water, air, soil and fire. This perspective does not place humans at the center of the universe, but rather as an integral part of nature’s ecosystem. While the Western perspective often seeks to exert control over nature, the Indian perspective rejects human attempts to control nature.
For example, Hinduism venerates sacred orchards, while Buddhism includes sacred deer parks. The concept of ‘sacred groves’ extends beyond specific religious contexts to include natural habitats protected on religious grounds. References to sacred groves can be traced back to ancient treatises like Vrikshayurveda and literary works like Kalidasa’s Vikramorvashiyam.

The five elements need to be elaborated. There is substantial scientific evidence showing that water has a tremendous memory. Just generate a thought by looking at the water, the molecular structure of the water will change. If you touch it, it changes. So how you approach water is very important. Air or ‘vayu’, which means not only air as a mixture of nitrogen, oxygen, carbon dioxide and other gases, but as a dimension of movement. Of the five elements, air is the most accessible and relatively easiest element to reasonably master. In Indian culture, the element of fire is personified as Agni Deva, a two-faced god who rides a fiery ram. The two faces are symbolic images of fire as life giver and life taker. Without the fire that burns within us, there is no life. But if you’re not careful, the fire can quickly grow out of control and consume everything. Akasha is not empty space, nor ether, which is the best translation. It is a subtle dimension of existence. Space is kala or non-existence; it is Shiva that which is not and Akasha that which is.

Third, there is an urgent need for more alternative approaches to tackling climate change issues. It not only assumes the Indian approach but encourages local and regional approaches. With its rich tradition and historical context, India embodies an approach that can be summarized as ‘global in scale, local in solutions’, which is a good starting point. Environmentalists, philosophers and political leaders in India have advocated a development approach that prioritizes harmony over conflict with nature, reflecting a common thread in their thinking.

Integral humanism is one such example that provides insight into understanding environmental problems and devising strategies for their resolution. Collaboration is another theme where Indian traditions can provide valuable lessons for the world. India’s initiatives, such as ethanol blends and hydrogen fuels, are an example of a nuanced approach that eschews simplistic binaries in favor of locally rooted solutions. Furthermore, India is actively embracing and promoting the transition to renewable energy sources through global partnerships such as the International Solar Alliance and the recently launched Global Biofuel Alliance.
In light of the conflicting and competitive climate change models prevalent in global politics, which often divide countries into the Global North versus the Global South or the developed versus developing countries, the Indian Panchabhoota framework emerges as a promising starting point for exploring of alternative approaches. It is a cosmocentric theory in which everything in nature plays its role, as do people who are in balance and harmony. Any disruption such as the anthropocentric approach of conquering and destroying nature has brought us to where we are today in terms of climate disasters and calamities. Therefore, these holistic and nature-oriented Indian perspectives underscore a profound connection with nature and the greater cosmos. Bharatiya gyan parampara provides a compelling framework for promoting cooperation and collective action on a global scale.

Prof Santishree Dhulipudi Pandit is the Vice Chancellor of JNU.