MAHABHARATA

The Mahabharata is an ancient Indian text that was written by the sage Vyasa between 400 and 200 BC, and it is one of the two most important epics of primeval India. Many of the characters in the Mahabharata are regarded as Gods and Goddesses and are worshipped till today. The text is highly regarded among Hindus, as it serves as the source of the Hindu moral law. The Mahabharata is crammed with references to animals, mostly in a positive light.

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One instance is when the fire God, Agni, has to consume the Kandhava forest as he is hungry. Prior to consuming the forest, he asks Lord Krishna for permission. Before giving consent to his request, Lord Krishna stops Agni and questions him if there would be any animals or wildlife in the forest that would be hurt or killed in the process. As such, Agni lets Lord Krishna know that the lives of the animals and wildlife would be safeguarded. Only upon this condition, does Lord Krishna approve of the Agni to consume the Kandhava forest.

The text found on page 81 of the Mahabharata includes Agni’s dialogues, where he mentions that the animals “will run and escape before me”, and the “birds will fly”. He also mentions that “the trees have roots beyond my reach”, and that “none of those under your (Lord Krishna’s) protection will burn”.

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This scene in the text shows how God places great importance on preserving the lives of the animals and nature, where even fellow Gods are not allowed to fulfill their needs if the lives of these living creatures are at risk. This idea of the lives of the wild having a greater priority over Gods themselves conveys to the humans that nature must be revered as per how Gods are revered – or to a greater extent. Hence, this encourages mankind to respect animals and wildlife, which will elicit pro-environmental behaviour.

Another interesting instance in the Mahabharata can be found on page 131, where an alternative perspective is provided about an animal that humans regard as dangerous – the snake. While King Nala is on the run in the forest, he encounters the serpent, Karkotaka. Karkotaka bites King Nala on the wrist. However, there is no pain from the venom. Instead, the venom temporarily alters the looks of King Nala, making him look “deformed and twisted and ugly” so that he would not be recognized by his foes. The serpent communicates with King Nala and provides him with “two pieces of silk” which he is told to wear when he wishes to return to normal. “When you wish your true form, put these on and think of me”, Karkotaka says to King Nala.

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This scene shows how the ever-feared snake is acting as a friend rather than a foe, as it goes out of its way to help a human. This notion puts forward to humans how highly-feared animals such as snakes may not always be a threat to mankind. Demonstrating how the snake has the best interest of King Nala’s survival in its mind could alter the perspective of the readers, where they would develop a sense of gratitude and care towards nature and animals.

 

RAMAYANA

The Ramayana is the other important great epic of ancient India, which was written by Valmiki between 500 to 100 BC. It also contains multiple characters that are regarded as Gods and Goddesses today, and hence is one of the chief Hindu religious texts. Like the Mahabharata, Ramayana has countless references to animals, that showcase them as friends of mankind. The Hindu Monkey God (as referred to in the case of the Monkey God Tree in Singapore), Lord Hanuman, was also introduced in this epic. For instance, Lord Hanuman, together with his army of monkeys, helps Prince Rama on his journey to rescue his wife from the evil character, Ravana. However, it is notable that there are certain references in the text which may advocate harm towards animal and wildlife.

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One such instance would be the heavily debated legend of Sita and the Golden Deer. Sita, wife of Rama, and Laxman, brother of Rama, are living in a small cottage in a forest, as they had been banished from their kingdom. Sita spots a deer with beautiful golden skin in the forest. She tells Rama that she wishes for him to capture the deer for her so that she could keep it as a pet. However, if caught dead, Rama could keep its golden hide as a token of achievement. 

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As per Sita’s wish, Rama and Laxman chase after the deer and end up killing it, as they suspected that it is an evil entity in disguise – which turned out to be true. Having killed the deer aside, the initial thought of agreeing to capture wildlife for the sake of Sita’s own pleasure could be taken as an exhibition of egoism, where the characters acted purely out of their self-interest. Capturing the deer would mean that some form of harm or pain would be inflicted on it. In addition, it would mean that it is removed from its natural environment. These outcomes definitely are not in the best interest of the animal, and hence referring to them could breed egoistic values in humans with regards to the environment. The beings of the wild should be left in the wild, and should roam the earth wild and free. This portion of Ramayana, however, advocates ideas otherwise, which could promote anti-environmental behaviour.

Therefore, it is clear that while Hindu religious texts do contain some references to animals that support harm to be inflicted on wildlife, most of the references largely regard animals as superior beings, and promote reverence and appreciation towards them and nature.

 

Next, I explore how the religious texts of Islam portray animals, and how these references might influence the values and attitudes of humans towards the environment. Click here to continue to the page.