INDICA is pleased to share the conclusion of the IKS Meta-Retreat on “Sacred Ecology : Hindu Perspectives on Future Environmentalism“ from 15-17 Nov 2024, with Dr. Nagaraj Paturi garu as the Acharya. The other cohort members were Dr Tarun Chhabra, Shri. Abhijit Sadhale , Smt. Aishwarya Mohan, Dr. Komal Agarwal. Smt. Rashmi Sadhale, Shri. Sooraj Rajendran, Smt. MC Vaijayanthi and Shri. Sachit Hanchinal.
The Meta-Retreat sought to examine the evolution of environmentalism in Bharat, confront contemporary challenges, and harness the potential within the Hindu cultural complex to address the ecological crisis. The retreat’s aim is to foster eco-friendly, prosperous human life by reviving our bond with nature and the Earth.
The Context
The MetaRetreat sought to explore the following critical dimensions of Ecology concerns today from the standpoint of Hindu perspectives.
- Technology’s Role in the Crisis: Has technology, in its current form, aggravated environmental degradation? Is there a paradigm from our past that could transform technology into a force aligned with sustainability rather than exploitation?
- Worldviews and Material Pursuits: How do worldviews shape our civilizational and material ambitions? What wisdom from our Vedic, Shamanic, and Folk traditions can we draw upon today to recalibrate our industrial lives toward a more harmonious relationship with nature?
- Devata-Tatva and Nature: Hinduism recognizes divinity throughout the universe, seeing the sacred in all material manifestations. How does the polytheistic reverence for nature, expressed in the Upanishads, inform a harmonious relationship with the cosmos?
Vedic texts highlight Dharma as the sustaining force, restored when disrupted. Hindu environmentalism, closely linked to ecofeminism, views Earth as Bhūdēvī—a feminine divinity. Village Goddesses in Hindu folk traditions embody this sacred connection to ecosystems. The Hindu worldview aligns with Deep Ecology, emphasising the interconnectedness of all beings and ecosystems through Yajna, a sacred process of life-generation.
Hinduism today represents a complex web of Puranic, Agamic, Vedic, and tribal traditions, each contributing to a broader environmental consciousness. It is one of the few civilizations that has protected nature while simultaneously achieving material prosperity.
Yet, while Hinduism offers an explanatory framework for environmentalism, does this worldview arise from its ontology? Concepts like cosmic cycles, Yajna, Karma, and Moksha shape an intrinsic environmentalism where the human being feels indissolubly connected to the cosmos, while modernity isolates him in history. What difference does this make in how we approach environmentalism, and how can we bring these ideas into our present moment?
In the face of today’s environmental crises, the MetaRetreat sought to explore whether Hinduism’s collective wisdom offers viable solutions to move forward, blending ancient insight with modern challenges.
The Discussion
Over three days, the cohort members delved into the complexity of ecology as a discipline distinct from environmentalism, positioning it beyond a mere ideology or approach. They discussed how the Western conception of “environmentalism” often takes shape as a counterreaction to industrial revolution and a critique of modernity rooted in religious narratives of Genesis. In contrast, Indian traditions view nature as integral to cosmic order, with deities and rituals emphasizing sustenance and regeneration. Rich depictions of nature in Indian literature—from Jain and Buddhist notions of extreme Ahimsa to the Vedic concept of Dharma—illustrate a worldview that inherently intertwines cultural diversity with biodiversity. Participants highlighted that while romanticism in the West emerged as a response to scientism, Indian ecological thought has long been embedded in living rituals, folklore, and local community structures.
A major theme was the interplay of modernity, post-modern thinking, and tradition. Speakers noted how Indian environmental perspectives have influenced global ecological discourse, yet remain underrepresented in academic and policy dialogues. Many pointed out that sustainable practices were once woven into everyday life through jatis, and tribal communities, each maintaining specialized knowledge of local resources. The Toda community in the Nilgiris emerged as a case study, known for their unique rituals and architectural practices, and for cultivating genetic and cultural resilience. Likewise, the transformation of certain Jatis into tribal groups or vice versa underscores fluid social dynamics that shape ecological stewardship across generations. Cohort members shared examples—from the successful management of 1,400 plant species in Goa villages to the centuries-old temple restoration projects in Pune—that underscore how synergy between culture and nature is essential for sustainable environments.
The second day’s sessions expanded on the theological underpinnings of environmental ideas, reflecting on concepts like Savitr’s regenerative power and Vishnu’s role in sustaining all creation. Participants explored how classical texts (such as the Vedas and the Mahabharata) embed ecological ethics in narratives, rituals, and daily customs. These sessions also engaged with the tension between external activism (Bahir-Yaga) and internal transformation (Antar-Yaga): acknowledging that real ecological change requires both policy-level interventions and deeply ingrained personal duties. Further discussions touched upon developments in global movements like Deep Ecology and Liberation Theology, contrasting them with Indic frameworks that emphasize cosmic interconnectedness, cyclical regeneration, and moral responsibility to all living beings.
On the final day, the group emphasized the importance of incorporating Indic ecological thought into mainstream education, law, and policy. They advocated for curricula that highlight indigenous practices, local languages, and community engagement—rather than relying solely on Western environmental models. A recurring theme was the need to foster dialogue between traditional knowledge holders, modern scholars, and policy-makers. As a pathway forward, participants proposed collaborative research, field projects to restore water bodies and temple ecosystems, and pilot programs that bring tribal and village expertise into academic discourse. By blending theological, cultural, and scientific perspectives, they concluded, it is possible to formulate a holistic environmental vision that not only conserves nature but resonates with the lived realities and spiritual sensibilities of diverse Indian communities.
The Group also drew several next steps including the publication of previous INDICA Conference proceedings on Environmentalism.
INDICA MetaRetreats
The INDICA Meta-Retreat is an immersive program with the theme of Acharya-Ambience-Attitude. It is led by an Anchor, with the ambience of our ancient Gurukula-s, where all members of the cohort come together in an Upanishadic setup with an attitude to seek and learn from each other. This fosters an environment to imagine a future for a specific discipline they are passionate about and which is crucial for the renaissance of our civilization. Through this retreat, we seek to summarize the past, analyse the present, and synthesize a future in that discipline for Dharma.
The intellectual exploration of the MetaRetreat is a devotional offering to the Sacred. The cohort performs a Naivedyam to cultivate a devotional practice of offering something to Bhagavan, with deep reverence and intention. The act of offering Naivedyam is beyond symbolism, to inspire a reflective approach toward the MetaRetreat discussions themselves. The Cohort also visits Ramanashrama and Arunachala Temple before proceeding to the final synthesis of the MetaRetreat discussion.
