Environmental
Degradation
Environmental Degradation refers to the deterioration in physical
components brought in by anthropogenic (or man-made) process to
such an extent that it could not be set right by homoeostatic (self-
regulatory) mechanisms of environment.
It simply means overall lowering of environmental qualities because
of adverse changes brought in by human activities in the basic
structure of the components of environment to such an extent that
these adverse changes adversely affect all biological organisms in
general and human societies in particular
Causes of Environmental
Degradation
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Nearly 53 percent of India’s area (173.6 million ha) has been
subjected to land degradation
Reason – excessive grazing, road construction, mining, unscientific
agricultural activities such as shifting cultivation, improper disposal of
solid and hazardous wastes
In 2023, India's total forest and tree cover reached 8,27,357 sq km,
representing 25.17% of the country's geographical area, with
7,15,343 sq km (21.76%) as forest cover and 1,12,014 sq km (3.41%)
as tree cove
Importance of Environment in
Ancient and Medieval India
Ancient Indian philosophy propagated that all the life forms on earth
including plants, animals and human beings are composed of five
essential elements i.e. soil, water, energy, air and space These five
elements carry a symbiotic link with the five human cognitive organs.
These elements also create, nurture and sustain all forms of life, and
after their death, their bodies are disintegrated and converted back
to those elements. Thus they play an important role in preserving and
sustaining the environment (Rig Veda).
The Rigveda makes a clear reference to the presence of a protective
layer which we know now to be the ozone layer that filters the
harmful rays of the sun and protects the earth. Yajurveda, has been
mentioned that yajna be performed by offering butter and firewood
into the sacrificial fire so that it mixes in the atmosphere and makes
the environment free from impurities.
It mentions keeping the sky clean and praying to the water bodies as they
sustain life. The Samaveda like all other Vedas also recognizes the
importance of maintenance of the seasons’ cycles that are likely to get
altered due to climate change owing to inappropriate human actions.
Within the Atharva Veda XIX 9.14, a passage resonates: "Let there be
balance in space! Let there be peace on earth! Let there be calmness in the
waters! Let there be growth in plants! Let there be growth in trees! Let there
be balance in everything! Let there be peace! May such peace embrace us
all!" This excerpt from the Atharvaveda reflects a profound understanding of
the reciprocal relationship between humanity and nature, where there exists
a concept of reciprocity – one can only take from the earth and atmosphere
what one gives back to them. Therefore, in Atharvaveda, there is a clear
concept of give and take which means that one can take from the earth and
atmosphere only so much as one would give back to them
The fundamentals of conservation ethics are also mentioned in the
Isha Upanishad “The whole universe together with its creatures
belongs to nature. Let no species encroach over the rights and
privileges of other species. One can enjoy the bounties of nature, by
giving up greed”- in other words, if nature is over-exploited because
of our greed, we stand to lose all its benefits
In Kautilya’s Arthashastra, great emphasis has been laid on
environment protection, and clear punishments have been prescribed
based on the importance of various parts of a particular tree. In his
jurisprudence, the State was required to maintain forests, fines were
imposed for cutting trees and damaging forests
One of the main pillars of Buddhism is Ahimsa or non-violence, which is
also an essential principle to keep environmental balance. The Buddha,
in a discourse in the Anuttara Nikaya, mentions the ecological
devastation of natural resources when lust, greed and wrong values grip
the hearts of humans.
Buddha, realizing the importance of the environment in our life advised
human beings in the Sigalovada Sutta, to make appropriate use of
nature so that the symbiotic relation between man and nature is not
hampered.
Truth, non-violence, and compassion for all living things—including
animals, birds, aquatics, worms, and insects—were highly valued in
Jainism, just as they were in Buddhism. They held that since plants and
trees were seen to possess life, their destruction was violent and went
against the nonviolent ethos.
Sikhism's core beliefs also acknowledge that protecting the environment is
one of the fundamental obligations of all its adherents. References to Joga and
Jagat, which trace the creation of the world from the natural resources of
water, fire, air, sky, and God, can be found in Guru Nanak Bani's sacred
religious speech. Every human has a strong obligation to preserve the natural
resources that support human life on Earth, including rivers, mountains,
plants, animals, and trees.
Islamic followers also hold that harmony with nature is possible because of
the divine ethical precepts of cohabitation. It holds that humans and nature
must coexist in harmony, and that natural resources are priceless gifts from
the natural world that must be protected from spoliation or destruction. One
of the main tenets of Islamic religious philosophy has been the protection of
the environment against pollution of any type. The Islamic perspective on
environmental conservation holds that people are merely stewards of the
natural resources that they must protect for the good of society
Pope Paul VI of Vatican City has also advocated that environmental purity
is essential for the advancement of human society. As natural resources
are so helpful in preserving ecological balance and a clean environment,
the Bible advises humans not to abuse them. Furthermore, natural
resources are gifts from God that humans need to survive, they must be
protected in order for life to continue on Earth.
