Ecology in the Ramayana  Dr, Sarat Chandra Parida Independent Research Worker, Damanjodi, Orissa.

 

Now- a-days ecology has become one of the most active and popular study. In view of the problems of environmental pollution, over population, human survival, pest control and conservation of natural resources the layman and the general public are greatly interested in ecological discussions. The roots of ecology extend to the origin of humanity itself. A lot of ecological thoughts and references are found in ancient Indian literary documents like the Vedas, the Epics and the Puranas. The first ornate poem (Adikavya) Ramayana is replete with materials which may be regarded as of ecological nature, but they are not coined with the modern term ecology.  Ecology according to Woodbury  is a science which investigates organisms in relation to their environments ; a philosophy in which the world of life is interpreted in terms of natural processes. The study of ecology includes the friendly or inimical relations of animals with other animals or plants with which, it comes directly or indirectly into contact. The ecologists discover principles as a behaviourist, as a sociologist and sometimes act like a biologist, taxonomist and the like.  The present study concentrates on human ecology i.e. the study of the environment with man as the central theme. Animals and plants are studied in relation with human beings with their mutual need, aid and effect. Here is a biotic approach analysing the behavioural pattern or responses of living organisms in an environment. Though forestation and other climatic conditions contribute to the rainfall, the activities of kings are also held responsible for the same. Here the tremendous interaction between the way of human life and the way of nature is striking.  We find Valmiki going to Mithila with Ramachandra and Lakshumana. While he departs from the Siddharsrama of Vamana the ascetics, beasts and birds escort (anujagmuh) him to a great distance. Here the fearlessness and fellow-feeling of the beasts and birds live together, they make a composite whole of mutual cooperation and coordination and protection.  The powerful king Visvamitra forcibly takes away the sacrificial cow Sabala from the sage Vasistha. The cow by virtue of her supernatural power destroys the sons and the soldiers of the wicked king. Here the behaviour of the king is unbefitting and offensive. So he meets with tragic consequences. The episode of the hawk and the pigeon and the sacrifice of own flesh by the king Saivya goes a long way in establishing a principle of coherence and co-existence. King Kaikeya by virtue of a boon could make out the language of brasts and birds. It helps in saving the bird population which is on the verge of extinction. Bharata warns his army not to disturb the hermitage of Bharadvaja and the residents thereof. This brings to light that unnecessary fear and fright should be avoided from the animal kingdom. Thus we find that the text of Rämayana with its own limitations devolops a lot of ecological consciousness among the people. The mutual interactions of living organisms are looked upon in a constructive way. Human beings, plants, beasts and birds share a common experience of sorrow and happiness. They seek mutual preservation and protection.  ' Principles of General Ecology, 1955