ECO TOURISM IN VALMIKI RAMAYANA

RESEARCH PAPER FOR PRESENTATION AT GTU

DECLARATION

Date: 17 /02 /2014

I undersigned RAMAMOORTHY THIYAGARJAN [Name of Author] CERTIFY

THAT, the Reserch Paper ECOTOURISM AND ECOFRIENDLY ENVIRONMENT

AS DEPICTED IN VALMIKI RAMAYANA [Title of the Paper] is

properly referenced and will be solely responsible for

responding to any claims of plagiarism of the paper. CODE Number ALLOTTED: ICGS2014_29

Name of the Author: RAMAMOORTHY THIYAGARAJAN

Date: 17/02/2014

Place: NEW DELHI

Contact details:

Ramamoorthy ThiyagarajanPersonal Secretary to Director,Research Unit, Block-6, Room No.12A,Indira Gandhi National Open University,Maidan Garhi, New Delhi – 110 068

Phone No.08527537576 and 09445159201

E-mail: [email protected] [email protected] [email protected]

mailto:[email protected]




ECOTOURISM AND ECOFRIENDLY ENVIRONMENT AS DEPICTED IN VALMIKIRAMAYANA

ABSTRACT

"Hinduism contains numerous references to the worship of the divine in nature in its

Vedas, Upanishads, Puranas, Sutras, and its other sacred texts. Millions of Hindus

recite Sanskrit mantras daily to revere their rivers, mountains, trees, animals, and

the earth (Pankaj Jain).

In order to save trees and environment by cutting down

the consumption of costly paper habits, the Ministry of

Corporate affairs (MCA) has taken a “Green Initiative in the

Corporate Governance” by allowing paperless compliance

(allowing Companies to send Notices / Documents / Annual

Reports and other communication to its shareholders by

electronic mode i.e. by e-mail) by the Companies under the

provision of the Companies Act, 1956. This sort of

initiatives was taken by our sages and seers in the ancient

times itself.

It is not true to say that the Vedas are a series of

sacred texts used in religious rituals and sacrifices. The

Vedas are essentially archetypal poetry of high literary

value. They are mythical in nature and their language is

symbolic. Being mythical, they have multiple meanings, and,

therefore everyone seeks their requirement in accordance with

the archetypal truths of the Vedas.

The ancient Sanskrit epics, the Ramayana and Mahabharata,

also termed Itihāsa ("History") or Mahākāvya ("Great

Compositions"), refer to epic poems that form a canon of Hindu

scripture.


The Ramayana is NOT a story; it is guidance for human

relationship. It is a history of a human, who ruled once

Bharat under one umbrella and lived as an example how a HUMAN

should be. No other book in the world over has ever defined

the idealism in human relationship so precisely as Ramayana.

The idealism and values of human relations still find

relevance in today’s social set up as these have become most

wanting in today’s society. Individualism in behavior and

denial and disrespect to the human values has led to extreme

intolerance in individuals. Individuals have become so self-

centered that there seems to be no interaction with even next

door neighbor.

Ecotourism has become one of the fastest-growing sectors

of the tourism industry growing annually by 10-15% worldwide

(Miller, 2007). It is stated that the term Ecotourism was

conceived in the 1980s as an alternative to conventional mass

tourism, to minimize eco destruction caused by the latter, and

enable tourists enjoy nature responsibly. The term ‘Eco

Tourism’ was coined by Hector Ceballos-Lascurain, a famous

Mexican green architect, environmentalist and ecotourism

expert, in 1983. It is mentioned that it was Hector who

presented the basic definition of Ecotourism to the world in

1983; he describes it as “Ecotourism is that tourism that involves travelling

to relatively undisturbed natural areas with the specific object of studying, admiring

and enjoying the scenery and its wild plants and animals, as well as any existing

cultural aspects (both past and present) found in these areas.”

But how many of us know that the procedure of Ecotourism was adopted in

Ramayana times itself and Sri Ram was the first Eco-tourist.


--------------------------------------------------------------------------------------- Key words: Epics, Vedas, Ramayana, Corporate Governance, Green Initiatives, Ecotourism, Ecology

Article Length: Since it is a combination of epic (Valmiki Ramayana) related work, though I have tried to limit the words, but fully I could not do. It is around 9000-10000 words.

Article Theme Classification: This article can be classified and put under Theme-3 of Corporate Governance and Environment.

Research Methodology: Applicable Research Methodologies are:

This study is based on three research methodologies called (i)Hermeneutics, which is the interpretation of ancient orclassical literature (Valmiki Ramayana),(ii) Epistemology,which is knowing and understanding the branch of philosophyconcerned with the nature and scope of knowledge and(iii)Historiography, which is historians use primary sources andother evidence to research and then to write histories in theform of accounts of the past.

Review of Literature: So far I could not find a specificreview of literature related to this topic. It is a kind ofnew attempt.


ECOTOURISM AND ECOFRIENDLY ENVIRONMENT AS DEPICTED IN VALMIKIRAMAYANA

RESEARCH PAPER

INTRODUCTION

"Hinduism contains numerous references to the worship of

the divine in nature in its Vedas, Upanishads, Puranas,

Sutras, and its other sacred texts. Millions of Hindus recite

Sanskrit mantras daily to revere their rivers, mountains,

trees, animals, and the earth (Pankaj Jain).”

Since ancient time nature has served man, giving him

everything he needs: air to breathe, food to eat, water to

drink, wood for buildings and fuel for heating his home. For

thousands of years people lived in harmony with the

environment and it seemed to them that the resources of Nature

had no end or limit.

The 21st century is known to be the century of scientific

and technological progress. The achievements of mankind in

mechanization and automation of industrial processes, in

chemical industry and conquering outer space, in the creation

of atomic power stations and ships are amazing. With the

industrial revolution, our negative influence on Nature began

to increase. This progress gave birth to a very serious

problem: the poisoning of our planet, its land, its air and

water. Large cities with thousands of steaming, polluting

planets and factories can be found nowadays all over the

world. The by-products of their activity affect all living

beings. Much is spoken now about acid rain, global warming

and ozone depletion caused by tons of harmful substances

emitted by industrial enterprises.


IMPACTS OF CORPORATES ACTIONS ON GREEN ENVIRONMENT

Pollution is the introduction of contaminants into the

natural environment that causes adverse change. Pollution can

take the form of chemical substances or energy, such as noise,

heat or light. Pollutants, the components of pollution, can be

either foreign substances/energies or naturally occurring

contaminants. Pollution is often classed as point source or

nonpoint source pollution.

Any form of pollution that can trace its immediate source

to industrial practices is known as industrial pollution. Most

of the pollution on the planet can be traced back to

industries of some kind. In fact, the issue of industrial

pollution has taken on grave importance for agencies trying to

fight against environmental degradation. Nations facing sudden

and rapid growth of such industries are finding it to be a

serious problem which has to be brought under control

immediately.

Air Pollution

Industrial air pollution is a priority concern in all over the

world. The industries emit many chemicals into the air,

including various sulphur and carbon oxides, activated carbon

with unknown quantities of dioxins and other pollutants,

complex hydrocarbons, lead still emitted from vehicles, and

other products of incomplete combustion. Height limits on

smokestacks because of proximity to airport landing strips and

abort flight paths inhibit dispersion of the emissions. The


industrial processes of these factories produce large amounts

of air pollution.

Air pollution has led to a steep increase in various illnesses

and it continues to affect us on a daily basis. With so many

small, mid and large scale industries coming up, air pollution

has taken toll on the health of people.

Biodiversity loss due to air pollution is mainly attributed to

three distinct categories: greenhouse gases, chemical

imbalances, and aerosols. Today, societies demand more and

more resources, services, and products that are readily met by

companies and businesses all around the world. However, this

competitive global market forces companies to make decisions

based on cost effectiveness. In many cases, this leads to

pollution or ecologically damaging products. The sectors that

contribute most to air pollution are transportation, energy

production, agriculture, and industry.

Water Pollution

Almost all the Rivers are being suffered from chemical

pollution from industry - from illegal dumping, leaching of

poorly planned waste sites, and industrial spills and

accidents. Mainly phenolic contaminants and pesticides also

http://www.conserve-energy-future.com/wp-content/uploads/2013/06/Pollution_From_Industries.jpg


are found from industrial and agricultural pollution,

including lead, zinc, and lithium heavy metal contaminants.

The effects of industrial pollution are far reaching and

liable to affect the eco-system for many years to come. Most

industries require large amounts of water for their work. When

involved in a series of processes, the water comes into

contact with heavy metals, harmful chemicals, radioactive

waste and even organic sludge.

These are either dumped into open oceans or rivers, or the

water that has been polluted by them is released into the

ground. As a result, many of our water sources have trace

amounts of industrial waste in them and it seriously impacts

the health of our eco-system. This water is used for

irrigation, washing our food at home and sometimes recycled

into drinking water.

Water pollution has already rendered many ground water

resources useless for humans and wildlife. It can at best be

recycled for further usage in industries, which costs

tremendous amounts of money.

Noise Pollution

Noise pollution is the disturbing or excessive noise that may

harm the activity or balance of human or animal life. The


source of most outdoor noise worldwide is mainly caused by

machines and transportation systems, motor vehicles, aircraft,

and trains. Outdoor noise is summarized by the word

environmental noise. Poor urban planning may give rise to

noise pollution, since side-by-side industrial and residential

buildings can result in noise pollution in the residential

areas.

Indoor noise is caused by machines, building activities, music

performances, and especially in some workplaces. There is no

great difference whether noise-induced hearing loss is brought

about by outside (e.g. trains) or inside (e.g. music) noise.

High noise levels can contribute to cardiovascular effects in

humans, a rise in blood pressure, and an increase in stress

and vasoconstriction, and an increased incidence of coronary

artery disease. In animals, noise can increase the risk of

death by altering predator or prey detection and avoidance,

interfere with reproduction and navigation, and contribute to

permanent hearing loss.

Light Pollution

Hundreds of bright arc lights at industrial sites fill the

night with unrelieved light in nearby neighbourhoods. From the

point of view of industry, these lights are needed for

security and safety; from the point of view of the

communities, they are an unrelieved nuisance. Additional light


comes from the airport, the highways, the industrial tankers,

and the pulsating glow of the refinery flares, which are used

for burning off excess petroleum products that otherwise,

might be released into the air.

Results of Light Pollution effects everyone in many negative

ways. Generation of electricity that could otherwise be

conserved introduces more harmful greenhouse gases and other

noxious chemicals into the atmosphere from the powerplants

that consume fossil fuels. These particles scatter ground

based light emitted from fixtures and reflected upward from

the ground and illuminate the night sky, thus diminishing our

clear view of the Universe. Good lighting is shielded, low

wattage, and points downward where the illumination is needed.

Soil contamination or soil pollution is caused by the presence

of xenobiotic (human-made) chemicals or other alteration in

the natural soil environment. It is typically caused by

industrial activity, agricultural chemicals, or improper

disposal of waste. The most common chemicals involved are

petroleum hydrocarbons, poly-nuclear aromatic hydrocarbons

(such as naphthalene and benzo(a)pyrene), solvents,

pesticides, lead, and other heavy metals. Contamination is

correlated with the degree of industrialization and intensity

of chemical usage.

http://en.wikipedia.org/wiki/Xenobiotic


Wildlife Extinction: By and large, the issue of industrial

pollution shows us that it causes natural rhythms and patterns

to fail, meaning that the wildlife is affected in a severe

manner. Habitats are being lost, species are becoming extinct

and it is harder for the environment to recover from each

natural disaster. Major industrial accidents like oil spills,

fires, leak of radioactive material and damage to property are

harder to clean-up, since they have a higher impact in a

shorter span of time.

Global Warming: With the rise in industrial pollution, global

warming has been increasing at a steady pace. Smoke and

greenhouse gases are released by the factories into the air,

which causes an increase in the greenhouse effect and increase

in global warming. Melting of glaciers, extinction of polar

beers, floods, tsunamis, hurricanes are few of the effects of

global warming.

Every year the atmosphere is polluted by about 1000 tons

of industrial dust and other harmful substances. Big cities

suffer from smog. Transportation is one of the main offenders

in poisoning the environment. Vast forests are cut down in

all over the world for the needs of industries. The loss of

the forests upsets the world's oxygen balance. As a result,

some species of animals, birds, fish and plants have


disappeared and continue disappearing. Many of them are on

the brink of extinction, many have been written down into the

"Red Book of Nature". People continue to kill animals to wear

fur coats. Some of these animals, such as the fox, are in

danger of extinction. Every hour some kinds of animals and

plants die. Rivers and lakes dry up. One of the most recent

examples is the Aral Sea, which has become much smaller due to

man's activity.

The pollution of the air and the world's oceans and the

thinning of the ozone layer are other problems arising from

man's careless attitude towards ecology. The protection of

the environment is a universal concern. Active measures

should be taken to create an international system of

ecological security. Some progress has been made in this

direction. 159 countries, all members of the United Nations

Organization, have set up environmental protection agencies.

However, yet we will have to go several miles stones.

Corporate interests and actions can harm the environment

In the developing world, many development projects have come

under criticism for damaging the environment, even when they

are presented as helping it. Concerns have increased in line

with the rising investment in the developing world.

There are countless examples where corporate involvement in

various issues could contribute to environmental problems as a

result. Corporations are major entities in the world and thus

have an enormous impact (negative and positive) on all our

lives. And concerns of overly corporate-led globalization

contributing to environmental problems are increasing, as


reported and documented by countless environmental and social

justice groups around the world.

The issue of industrial pollution concerns every nation on the

planet. As a result, many steps have to be been taken to seek

permanent solutions to the problem. More and more better

technologies are to be developed for disposal of waste and

recycling as much polluted water in the industries as

possible. Organic methods are being employed to clean the

water and soil, such as using microbes that naturally use

heavy metals and waste as feed are to be made in advance

level. Policies are being pushed into place to prevent further

misuse of land. However, industrial pollution is still rampant

and will take many years to be brought under control.

To evaluate solutions to pollution, it may be helpful to

distinguish between different kinds of industrial pollution. A

first and common distinction is between sources of pollution:

point sources, which are spatially and temporally defined such

as a factory, and non-point sources, which are impossible to

locate or confine such as household emissions. Only point

sources can be effectively reduced by treatment of waste due

to the possibility of regulation, whereas lessening the

overall consumption will affect both point and non-point

sources. Another distinction may be chosen between the uses of

the pollutant: agrochemicals, industrial organic and inorganic

waste, and household emissions of chemicals.

Organic and inorganic wastes are releases of large amounts of

the most eco-toxic materials such as heavy metals, ammonia,

cyanide, volatile organic compounds, halogenated organic


compounds and arenes (aromatic hydrocarbons). Release of these

chemicals into the environment is not intentional; that is,

the release of these chemicals is not required in order for

any process to work.

Instead, a preemptive approach to minimizing damage to

ecosystems from pesticides by requiring chemical industries to

register new pesticides for use. The pesticides need to pass a

series of tests demonstrating that they are not "unreasonably"

harmful to the surrounding ecosystems (concerning both their

toxicity and their degradability)

The EARTH is our HOME. The world around us is wonderful.

Our aim should be to make it more beautiful and to preserve it

for ourselves and for future generations.

Background for the paper

Green initiative in corporate governanceIn order to save trees and environment by cutting down

the consumption of costly paper habits, the Ministry of

Corporate affairs (MCA) has taken a “Green Initiative in the

Corporate Governance” by allowing paperless compliance

(allowing Companies to send Notices / Documents / Annual

Reports and other communication to its shareholders by

electronic mode i.e. by e-mail) by the Companies under the

provision of the Companies Act, 1956. Indian Corporate

Regulators have recognized the electronic mode to comply

various provisions of Companies Act, 1956. Though the

initiatives are being taken by Governments now, Protection of

Ecology and Environment was taken by our sages and seers in

the ancient time itself.


We should not blame only Corporate for creating pollution and

spoiling ecology and eco-friendly environment. Everyone’s

action is involved in it.

The Vedas, epics are providing standard instructions to

maintain the ecology intact. Before cutting one tree, one

should plant 10 trees.

Harmony with nature is an important aspect of Indian culture.

The mountains, rivers, trees, flowers and animals have a

special significance in Indian life. There is no mountain

range in India from the Himalayas to Sahyadri which is not

somehow integrated with Indian life. When we come to the

rivers, it is not only the Ganga and Yamuna that are sacred,

but Narmada, Godavari, Kaveri and others are also holy. To

each locality its river is sacred as Ganga. The Peepal,

Banian, Neem trees, Tulasi etc., are also the useful part of

our life.

It is not true to say that the Vedas are a series of sacred

texts used in religious rituals and sacrifices. The Vedas are

essentially archetypal poetry of high literary value. They

are mythical in nature and their language is symbolic. Being

mythical, they have multiple meanings, and, therefore, the

theologian moulds his rites, the preacher seeks his belief,

the philosopher finds the clues for his intellectual

speculation and the law-makers work out the social and

political life-style in accordance with the archetypal truths

of the Vedas.


NATURE OF ANCIENT INDIAN LITERATURE

Indian Literature includes everything which is included in the

word “Literature” in its broadest sense: religious and

mundane, epic and lyric, dramatic and didactic poetry,

narrative and scientific prose as well as oral poetry and

song.

Right from the time of their composition till today, the great

works are looked upon as the best religious books. So they

became adorable. But this is not the only reason for the

permanent position they have obtained in the heart of Indians.

The human life they have depicted, the ideals they have kept before the

society, the principles they have enunciated, the values of life they have

cherished and the innumerable traits the merits and demerits of human life

they have delineated-have all got a strong basis of truth.

ANCIENT LITERATURE AND ECOLOGY

Ecology is an inherent part in Hinduism. Hinduism has always

been an environmentally sensitive philosophy. The Vedas,

Upanishads, the Puranas, the Smritis, the Ramayana, the

Mahabharata and Bhagavad Gita contain the earliest messages

for preservation of environment and ecological balance.

Nature or earth has never been considered as a hostile element

to be conquered or dominated. In fact, man is forbidden from

exploiting nature. He is taught to live in harmony with

nature and recognize that divinity prevails in all elements,

including plants and animals.

Vedic culture and Vedic scriptures reveal a clear concept

about the earth’s ecosystems and the necessity for maintaining

their balance. A verse from Rig-Veda says, “Thousands and


Hundreds of years if you want to enjoy the fruits and happiness of life, then

take up systematic planting of trees” (Dwivedi and Tiwari, 1987). These

verses carry a message to desist from inflicting any injury to

the earth and embark upon constant a forestation for survival

or else the ecological balance of the earth would be

jeopardized (Renugadevi, 2011).

The Athravana Veda also mentions about the importance of air,

water and green plants essential for human existence.

Although there was as such no concept of the word “Pollution”

those days, but it was referred in terms of “Poisoning” of

environment. The Atharvana Veda verse 18.17 recalls that

three things cover the universe the air, water and the plants

and they are essential for all lives on earth to exist.

“Plants and herbs destroy poisons (pollutants)” (A.V.8.7.10); “Purity

of atmosphere checks poisoning (pollution)” (A.V.8.2.25).

The Bhumi Sukta or Hymn to Earth in Atharvaveda (12.1) consists of 63

verses, which are very important. It does not view earth as a

lifeless inanimate object as the modern physical scientist

does. It begins with the idea that earth is supported by not

mere gravitational forces, but by Truth, Consecration (Diksha)

and Askesis (Tapas). Earth can be made a happy abode for

humans only when they live by Satya and Rita i.e Truth and

Right. Earth spreads out for us and makes us prosperous. A.V

(12.1.12) refers to the self-cleaning nature of earth.

Further, Atharvaveda has also warned not to dirty and add toxic

substances into water bodies as it may lead to spread of


diseases “he who dirties or spoils ponds, lakes, rivers, etc., or cause smell

near residential areas is liable to chastisement” (Joshi and Namita,

2009). This is very relevant in the context of pollution of

rivers and lakes and the resulting ecological diseases which

the modern civilization is experiencing.

The Yajurveda too mentions about plants and animals, the ill

effects of cutting the trees; and the poisoning of the

atmosphere; but it also discusses about energy relations of

the global ecosystem. “No persons should kill animals helpful to air”

(Y.V.13.37).

About the flow of energy in the global ecosystem, the Yajur Veda

says, “the whole universe is full of energy in which the sun

is at the centre and the ultimate source of energy for all

living organisms on earth. The net energy flows from the point

of production to the point of consumption through the plants,

animals, human beings, the air, water and land, and is

completely under the control of Almighty.”

The Upanishads are appeared in the later period of Vedic Age.

The Upanishads sages perceived the existence of God in trees

and other plants and those were gifted to man as a companion

for mutual survival. “The God who exists in the Universe,

lives in air, water, in fire and also in trees and herbs, men

should have reverence for them”. The Iso-Upanishad has revealed

the secrets of existence of life on earth and the importance

of every organism for mutual survival.


We have 18 main Puranas and 18 Sub-Puranas. All Puranas

contain messages related to conservation of environment. For

example, in Narasimhapuranam mentioned that killing of birds

for eating was prohibited. “O, wicket men, if you kill a bird

then you are bathing in a river, pilgrimage, worship and

yagnas are all useless”. In the Skanta Purana, “The

inhabitants of a house which has sacred basil (Ocimum sanctum-

Tulsi plant) are fortunate. In Varah Purana (172.39) says that

“One who plants a peepal (Ficus religiosa), one neem

(Azadirachta indica), one Banyan (Ficus benghalensis), two

pomegranates (Punica grantum), two orange (Citrus reticulate),

five Mango trees (mangifera indica) and ten flowering plants

or creepers shall never go the hell’. The Matsya Purana

mentions about ‘Vanamahotsava Festival’. In Padma Purana

(56.40-41) ‘the cutting of a green tree is an offence

punishable in hell.’

THE EPICS & ECOLOGY

Epic is one of the oldest and widely popular poetic genres in

the world. Epic is a traditional form of narrative poetry that

portrays heroic deeds of great heroes in a war or adventure

and the intervention of Gods and Goddesses on human life. This

is a very long poem that uses elevated or majestic language-

meaning formal language. Culture and history of a nation or

race is often reflected in an epic. For example, Greek poet

Homer’s great epics – Iliad and Odyssey- are vastly based on Greek

mythology and thus it reflects the Greek culture. The same


thing goes to Indian epics Ramayana and Mahabharata through

which Indian culture is revealed.

ECOTOURISM

Before explaining what Ecotourism is, let us discuss what is

Ecosystem.

Ecosystem: Ecosystem is the system in which we live – the

system which include the earth, the water, the sky and of

course the living and non-living objects in all these systems.

It is a dynamic complex of plant, animal and micro-organism

communities and their non-living environment interacting as a

functional unit.

And tourism means – ‘the practice of travelling for pleasure’. Thus, a

tourism which contains a visit to an Ecosystem is known as

Eco-tourism. But this is not only the complete definition for

Ecotourism. Basically, Eco-tourism means, “Tourism involving

travel to areas of natural or ecological interest, typically under the guidance of

a naturalist, for the purpose of observing wildlife and learning about the

environment and at the same time focus on wildlife and promotion of

understanding and conservation of the environment.”

Ecotourism has become one of the fastest-growing sectors of

the tourism industry growing annually by 10-15% worldwide

(Miller, 2007). It is stated that the term Ecotourism was

conceived in the 1980s as an alternative to conventional mass

tourism, to minimize eco destruction caused by the latter, and

enable tourists enjoy nature responsibly. The term ‘Eco

Tourism’ was coined by Hector Ceballos-Lascurain, a famous

Mexican green architect, environmentalist and ecotourism


expert, in 1983. It is mentioned that it was Hector who

presented the basic definition of Ecotourism to the world in

1983; he describes it as “Ecotourism is that tourism that involves

travelling to relatively undisturbed natural areas with the specific object of

studying, admiring and enjoying the scenery and its wild plants and animals,

as well as any existing cultural aspects (both past and present) found in these

areas.”

Another definition of Ecotourism is that, “the practice of low-

impact, educational, ecologically and culturally sensitive travel that benefits

local communities and host countries” (Honey, 1999).

But how many of us know that the Ecotourism Procedure was adopted in

Ramayana time itself and Sri Ram was the first Eco-tourist.

Principles of Ecotourism: It is prescribed the following are

the principles for those want to participate in ecotourism

activities:

Adopt low-impact tourism that protects ecological

integrity of wilderness areas, secures wildlife

values of the destination and its surrounding areas;

Highlight the heritage value of India’s wilderness

and protected areas;

Build environmental and cultural awareness and

respect;

Facilitate the sustainability of ecotourism

enterprises and activities;

Provide livelihood opportunities to local

communities;

Use indigenous, locally produced and ecologically

sustainable materials for tourism activities.


Impacts of Ecotourism

The present day Ecotourism guidelines prepared are not meeting

the required standards. Because the regulation of ecotourism

may be poorly implemented or non-existent, ecologically

destructive green-washed operations like underwater hotels,

helicopter tours, and wildlife theme parks are categorized as

ecotourism along with canoeing, camping, photography, and

wildlife observation. Further, even if some of the guidelines

are being executed, the local communities are still facing

other negative impacts. Though a tremendous amount of money

is being spent and human resources continue to be used for

ecotourism despite unsuccessful outcomes, and even more money

is put into public relation campaigns to dilute the effects of

criticism.

There are several places throughout the world where the amount

of natural resources are abundant. The natural resource

management can be utilized as a specialized tool for the

development of ecotourism. But, with human encroachment and

habitats these resources are depleting. Without knowing the

proper utilization of certain resources they are destroyed and

floral and faunal species are becoming extinct.

Although eco-tourists claim to be educationally sophisticated

and environmentally concerned, they rarely understand the

ecological consequences of their visits and how their day-to-

day activities append physical impacts on the environment.

Ecotourism activities are, in and of themselves, issues in

environmental impact because they may disturb fauna and flora.

Eco-tourists believe that because they are only taking


pictures and leaving footprints, they keep ecotourism sites

pristine, but even harmless sounding activities such as nature

hikes can be ecologically destructive.

From the above discussion, it is very clear that present day

Ecotourism guidelines prepared are not meeting these

standards. Then, what is the solution for this? Let us go to

the Ramayan Age to find the solution and guidance for this.

IMPORTANCE OF EPICS

It is said, ‘Vedah Prabhu Sammitam’, that means Veda acts like a

king, but Veda was not available for all sections of the

society; to impart the knowledge of Veda to everyone, in a

simple language, Sage Vyasa re-organized the older form of

Purana in to 18 Mahapuranas. Thus a Purana acts not like a

king but becomes a friend of its reader, “Puranam mitra

sammitam” as how a friend guides a person towards good things

of life, the Purana also guides the readers well in to right

path of the life. As years passed, Vedic substance came in to

even more a simpler form, and that how an epic was born and it

was ‘Ramayanam’ Adikavyam, the first epic. ‘Kavyam kanta

sammitam’ that means an epic is like one’s own beloved can

guide, inspire, benefit, be soothing and entertain, Kavyam

entertains and leads its readers towards the path of

enlightenment.

BRIEF ABOUT THE AUTHOR – THE RAMAYANA

MAHARISHI VALMIKI (Sanskrit: वववववववव, vālmīki) (lived during

Lord Rama's time) is celebrated as the poet harbinger in


Sanskrit literature. He is the author of the epic Ramayana,

based on the attribution in the text of the epic itself. He is

revered as the Adi Kavi, which means First Poet, for he discovered

the first śloka i.e. first verse, which set the base and defined

the form to Sanskrit poetry.

Maharishi Valmiki

in Ant-Hill.

The Uttara Khanda says that Valmiki was a

highway robber named Valya Koli or Ratnakar

who used to rob people after killing

them. Once, the robber tried to rob the

divine sage Narada for the benefit of his

family. Narada asked him if his family

would share the sin he was incurring due

to the robbery. The robber replied

positively, but Narada told him to

confirm this with his family. The robber

asked his family, but none agreed to bear

the burden of sin.Dejected, the robber finally understood the truth of life and

asked for Narada's forgiveness. Narada taught the robber to

worship God. The robber meditated for many years, so much so

that Ant-hills grew around his body. Finally, a divine voice

declared his penance successful, bestowing him with the name

"Valmiki": "one born out of ant-hills" (Valmikam in Sanskrit

means Ant-hill)

The Ramayana is NOT a bed-time story; after reading keeps it

beside. It is guidance for human relationship; it is a

milestone for our progress. It is a history of human, who

http://en.wikipedia.org/wiki/Narada

http://en.wikipedia.org/wiki/Shloka


ruled once Bharat under one umbrella and lived as an example

how a HUMAN should be. No other book in the world over has

ever defined the idealism in human relationship so precisely

as Ramayana.

Location/Geography And Temporal Settings Of The Epic

This is the map of Indian continent around 5000 BCE could

be later than that, but not later than 3000 BCE. It shows the

path travelled by Sri Ram from Ayodhya to Sri Lanka during his

exile.

Many researchers have researched on places visited by Sri Ram

during 14 years of exile. They sequentially moved to the

places as stated by Sri Ram in the Valmiki’s Ramayan.

Starting from Ayodhya, they went right up to Rameshwaram.

They found 195 places which still have the memories connected

to the events relating to the life of Sri Ram and Sita.

Ayodhya Kand, Aranya Kand, Kishikindha Kand and Sunder Kand (chapters

2,3,4 & 5) give sequential and graphic details of these places

which mostly included Rishi Ashrams located along several

river banks. These details can be dived in to 5 phases:


1. 1st Phase – Gangetic Belt [Shringverpur, Chitrakoot, Valmiki

Ashram, Mandavya Ashram, Bharat Koop, Atri Ashram etc – Now they

are in UP and MP Districts]

2. 2nd Phase – Dandak Van [They roamed around in Dandak

Aranya area and visted Sharbhang and Sutikshan Muni

Ashrams in Satna, MP. Then they visited several Rishi

Ashrams in MP and Chattisgarh areas along Narmada and

Mahanadi rivers. Several memorials in Panna, Raipur,

Baster and Jagdalpur still exist, which include

Mandavya Ashram, Shringi Ashram. After crossing many

rivers, lakes, hills and forests they went to Agastya

Ashram in Nasik]

3. 3rd Phase along Godavari: [From Agastya Ashram they went

to stay in Panchavati. Sita Ma was abducted by Ravana

from here, who also killed Jatayu – memorial

‘Sarvatiratha’ in Taked Village, 56 km from Nasik is

still preserved].

4. 4th Phase along Tungbhadra and Kaveri: [Rishyamook

Parbat, Shabari Ashram in Pampasarovar –known as

Sureban in Belgaon and is still famous for Ber trees.

Rishyamook and Kishkindha are located in Hampi, Dist.

Ballari of Karnataka].

5. 5th Phase on the Banks of the Sea [After crossing Malay

Parbat, Chandan forests, many rivers and ponds they

went along Kaveri River. Details of travel narrated in

Valmiki Ramayan tally with the existing memorials].

THE RAMAYANA & ECOLOGY


Ramayana is the First Poem (Adi Kavya) in Sanskrit language.

The interaction between man and nature is quite evident

throughout the Poem. The very first instance which formed the

source of the Epic poem is the episode of Valmiki cursing a

hunter who shot down a heron bird when it was in union with

the female counterpart. The following verse bursts forth from

the mouth of Valmiki which became the “first” verse to be

composed by a man:

Maa Nishaada pratishtaam tvam agamah saashvatee samaah, |

Yat Krauncha-mithunaad ekam avaadheeh kaama-mohitam ||

“O hunter! You will not live for long since you shot down the

male one out of a pair of heron birds as it was making love.”

(Gita Press)

This suggests the importance attached to the preservation of

lives in forests. None was entitled to kill any animal, bird

or animal in the vicinity of the tapovana (penance groves) or

even the forests unless it was absolutely necessary.

In the Bala Kanda, Sumantra, the minister of King Dasharatha,

details the importance of Sage Rishyasringa and beseeches the

king to invite that sage to preside over the contemplated

Vedic ritual, for that Sage's entry into any kingdom is

auspicious for that land and people.

Sage Rishyasringa looses no time with his servitor-ship to the

Sacrificial Fire and also to his celebrated father, and during

this period alone there will be a famed and very strong king

Romapaada, a valiant in Anga country... [1-9-7, 8a]

tasya vyatikramaat raaGYo bhaviShyati sudaaruNaa || 1-9-8anaavR^iShTiH sughoraa vai sarvaloka bhayaaavahaa |


"But by a violation of righteousness of that king there will be a shocking and devastating famine in that country...[1-9-8b, 9]

anaavRîShTyaam tu vRîttaayaam raajaa duHkha samanvitaH || 1-9-9

braahmaNaan shruta saMvRîddhaan cha samaanIya pravakshyati |

"While the famine is besetting that king Roamapada will beafflicted with grim, and on summoning Brahmans and learned scholars he will addressthem... [1-9-9b. 10a]

iti uktaaH te tato raaGYaa sarve braahmaNa sattamaaH || 1-9-11vakshyanti te mahiipaalam braahmaNaa veda paaragaaH |

vibhaaNDaka sutam raajan sarva upaayaiH iha aanaya || 1-9-12"Thus said by king those scholarly Brahmans and Vedic scholarswill say to the king, 'oh, king, son of Sage Vibhaandaka,namely Rishyasringa, is to be fetched by all methods... [1-9-11b, 12]

tatra ca aaniiyamaane tu vipre tasmin mahaatmani |vavarSha sahasaa devo jagat prahlaadayan tadaa || 1-10-29

"While that great soul ad Brahman Rishyasringa while being brought into Anga Kingdom, then the Rain-god quickly showered rain in Anga kingdom to the delight of the world. [1-10-29]

It clearly reflects the act of men should be in order to get the rain in season, in time.

Forests are the most striking features of the land surface.

During the Ramayana age there were dense forests e.g.,

Chitrakoota, Naimishaaranya, Dandakaranya, Panchavati etc., which

abounded in wild life. A very interesting and eventful part of

Rama’s life is associated with his wanderings in the dense

forests of India.

In the Ayodhya Kanda, when Rani Kaikeyi secured boons from

King Dasaratha, he laments:


kathamindiivarashyaamaM diirghabaahuM mahaabalam |abhiraamamahaM raamam preshhayishhyaami daNDakaan || 2-13-10

"How I can I send Rama, who is very strong and graceful, to Dandaka forest?"

sukhaanaamuchitasyaiva duHkhairanuchitasya cha |duHkhaM naamaanupashyeyaM kathaM raamasya dhiimataH || 2-13-11

"Rama is accustomed to comforts. He is not accustomed to difficulties. How can I imagine such sensible Rama in a troublesome situation?"

katham rathairvibhurgatvaa gajaashvaishcha muhurmuhuH || 2-12-97

padbhyaam raamo mahaaraNye vatso me vichariShyati |

"How can my beloved son Rama, who was hitherto travelling as aLord time again in chariots elephants and horses, will move onfoot in a great forest?"

sapta sapta ca varShaaNi daNDaka araNyam aashritaH |abhiShekam imam tyaktvaa jaTaa ciira dharaH vasa || 2-18-37

"You have to leave this coronation function and dwell in the forest of Dandaka for fourteen years, wearing braided hair andcovered with a hide."

bharataH kosala pure prashaastu vasudhaam imaam |naanaa ratna samaakiirNam savaaji ratha kunjaraam || 2-18-38

"Let Bharata rule this earth, by residing in Ayodhya filled with various types of precious thing together with horses, chariots and elephants."

From these it is very clear that while making Ecotourism, one

should follow the dress code applicable to that forest area

and not only that they have to go by walk only without using

any vehicles, i.e. leaving sophisticated things in the town

itself. Are the present Ecotourist following these rules

now?


Not only this, in the same Ayodhya Kanda, When Sri Ram was

exiled to forest, Sri Ram came to Sita to inform her about his

proceedings. Sita asks Sri Ram to take her to the forest. Sri

Ram describes various troubles of staying in forest and

beseeches Sita not to go to forest:

siite vimucyataam eShaa vana vaasa kR^itaa matiH |bahu doSham hi kaantaaram vanam iti abhidhiiyate || 2-28-5

Tokrodhalobhe vimoktavyau kartavyaa tapase matiH |

na bhetavyam cha bhetavye nityam duHkhamato vanam || 2-28-24

“Sita, I am preventing you to come with me for your own

welfare. You are the princess who cannot even withstand the

heat of Sun’s rays, then can bear with the hard life in the

forest? There will be havoc created by wild animals, cruel

birds, reptiles, rakshasas, yakshas, ghosts etc in the forest.

There will be danger every moment. The roads hard enough,

covered with thorns and stones. More than that I have to live

as a Sage and should perform rituals strictly. Anger and

greed are to be abandoned by the dwellers of forest. Devotion

is to be bestowed on asceticism. What needs to be feared

should not be feared. Hence, living in a forest is a

suffering."

In this way Sri Ram explained Sita about the difficulty in

making journey at Forest. Whether our current Ecotourists

are thinking about these? The present Eco-tourists making

casual approach in the forest and disturbing the resident

birds and animals.


According to the references in the Ramayana, natural

vegetation can be classified into (A) FORESTS and (B) GRASSES.

The diversity of Indian climate must have been responsible for

the growth of different types of trees all over the country.

The events of the Ramayana spanned the major ecosystems of

India, which will be summarized in this presentation.

The Ramayana mentions by name a large variety of plants (over

200 species), although the scientific identities of some are

controversial. The plants are primarily (1) limited to the

central and northern portions of the subcontinent; (2)

important for medicinal and economic uses; (3) important as

sacred plants today, and mentioned in other sacred texts.

These descriptions of plants and forests tell us much about

classical attitudes toward nature, and the Ramayana still may

influence these attitudes in India and other areas of tropical

Asia.

(A) FORESTS:

Major forests of the Ramayana as mentioned in the Ramayana

are:

(a) Chaitraratha Vana: Located north of the source of Yamuna

and west of the Bhagirathi around Dehradun and Mussoorrie. It

was a very dense forest belonging to Kubera.

(b) Nandana Vana: It was also a thick forest in the Himalaya

belonging to Kubera and was noted of its scenic beauty.

Lodhraka, Padmaka (a species of sandal wood) and Deodara were

the main trees found in the Himalayas during the Ramayana

period. Deodara (called Devadaru) is one of the most important

timbers of India.


(c) Saala Vana: This was to the west of Ayodhya, stretching

between the Gomati and Sarayu rivers. It was a huge forest

during the Ramayana age.

(d) Kurujaangala: A forest stretched between the upper

portions of the rivers Sarasvati and Drishadvati in the

northwest of Hastinapura was known as Kurujaangala.

(e) Bhaarunda Vana and Varootha Vana: These were located in

the northern India and it is very difficult to identify them

now.

(f) Naimishaaranya: It was a very famous forest tract noted

for sacrifices and known as the abode of ascetics. It

stretched on the left bank of the Gomati and is identified as

Nimsar, 45 miles to the northwest of Lucknow.

(g) Saravana: It was a forest of reeds and was stretched in

the Himalayan region.

(h) Taatakaa Vana: The district of Shahabad (Bihar) was

occupied by Maladas and Kaarushas in the epic age. In these

principalities, there was a dense forest inhabited by lions,

tigers, wild boars and elephants and thickly set with Dhavas,

Asvakarnas, Kakubhas (Arjunas), Bilvas (Aegle marmelos),

Tindukas, Patalas and Jujubes. The forest region was occupied

by a Yaksha woman called Taatakaa, who was the sovereign ruler

of the forest. It also included some parts of Chotanagpur

plateau.

(i) Chirtakoota Vana: This forest stretched between

Shankargarh hills to the present Chitrakoota which is

identified with the modern Kamatnathgiri, 60 miles southwest from

Allahabad. This forest was set with umbrageous trees belonging


to deciduous group such as Amra (mangoes), Jambu (rose apple),

Asanas, Lodhra, Priyalas, Panasas (bread-fruit trees), Dhavas,

Ankolas, Bhavyas, Venus (bamboos), Badaris (Jujube trees),

Amalaka (Emblic myrobalan), Vetra (cane) and Bijaka

(pomegranates). This forest was inhabited by tigers, leopards,

bears, deer and elephants and was crowded with numerous

species of birds.

(j) Alakshita Vana: Located in Saurashtra, this forest covered

the area between Alech Hills to Girnar Hills. It seems that

during the Ramayana period, this region was formed with thick

mantle of forest hardly allowing sunlight to pass the ground

and hence, the name Alakshsita (not visible).

(k) Dandaka Aranya: During the Ramayana age, the Dakshina Desa

was largely a forest tract with few inhabited regions. The

most reputed of all the forests was Dandaka, stretching from

Chitakoota Hill and comprising the region between the modern

Bundelkhand and the river Krishna. According to some, it

extended right across the peninsula from the Hills of Orissa

to the source of the river Godavari. Perhaps, it stretched

well up to the territory of the Tamil kingdoms. According to

the Epic, it was situated between the Vindhya and the Sivali

mountains and a part of it was called Janasthaana. Agastya

narrated the details of this forest to Rama which was once

conquered by Dandaka, an ancestor of Rama and brought under

the authority of the imperial power of Ayodhya.

During the Ramayana age the hermitages of sages formed the

establishment in the forest regions and there were some routes

through thick forests. Different parts of this forest had


different names such as (1) Pippalee Vana, (b) Madhooka and

Nyagrodha Vana, (c) Panchavatee Vana, (d) Krauncha Aranya, (e)

Matanga Aranya and (f) Velaa Vana.

(B) GRASSES:

Grasslands must have been extensive all over the country

especially in the alluvial plains of the northern India. In

addition to the use of grass as fodder, it was of high value

in the ritual performance. Invariably in all religious and

social activities, grass formed an essential accessory. In

many religious and social observations of the Hindus, grass is

being used as a sacred item even now.

It is significant that the grasses mentioned in the Ramayana

pertain to the subtropical type. The main grasses referred to

are: Darbha (Desmostachya bipinnata) also known as Kusha (Poa

cyno suroides), Munja (Saccarum Munja Roxb), Kaasha (Gnarled

shrubs), Shaadvala and Shara (reed).

Great importance was attached to the preservation of ecology

during the Ramayana period.

The utility of forests was realized by all. Great importance

was attached to afore-station. In the Sundarakanda, we have

description of the destruction of the prestigious Ashoka Garden

of Ravana by Hanuman which enraged the demon King. Also, when

Hanuman came back with the good news of having located Sita in

the capital of Ravana, the monkeys celebrated the event by

generating anger and terror in the heart of Dadhimukha, the

garden keeper. The monkeys not only drank honey and ate fruits

to their hearts’ content, but also destroyed all the trees in


drunken frenzy. Now a days we are destroying forests just for

our lavish lives.

In the Yuddha Kanda, there is the description of Hanuman

bringing the Sanjeevani Mountain which contained valuable

medicinal herbs with the help of which Lakshmana was revived.

Forests became the abodes of sages as well demons and

demonesses who were war-mongering anti-social elements. They

disturbed the peace of the forest. When Rama entered the Dandaka forest, the sages

were happy since he protected them by punishing the demons. This naturally

enraged the demons who fought with Rama. Surpanakha, the

sister of Ravana was living at Janasthana. It was because of

her misadventure with Rama and Lakshmana, the entire tribe of

Rakshasas met with their end.

It is very clear from the above incidents whoever disturbing the nature will

meet their calamity.

A group of researchers from the School of Ecology and

Conservation at the University of Agricultural Sciences in

Bangalore, India, have possibly found the mythical medicinal

herb often referred to in Indian mythology as possessing the

ability to resurrect life. The researchers cannot be

completely certain since the herb has been mentioned mostly in

Indian folklore which has not been proven to be based on

actual events, but if the herb does exist, they have a pretty

good idea of which one it is.

The Valmiki Ramayana was the first version ever written in

script, almost several centuries after its construction

because for such a long period there was no script available

to write and the epic was being passed on by oral tradition


from generation,” said KN Ganeshaiah, PhD, co-author of the

study (e-mail, November 10, 2009). “This means during these

centuries of oral traditions there could have been a lot of

distortion/alteration introduced into the story and perhaps

only Valmiki would know what he constructed.”

The Ramayana epic gives short mentions of an herb

named sanjeevani, which means “that which gives life” in

Sanskrit and is supposed to resurrect the dead. There are many

translations of the original Sanskrit version which tends to

confuse the details of the exact passage on sanjeevani, but

there is a certain amount of consensus for this short part of

the tale: Rama’s brother Lakshmana is wounded and becomes

unconscious or otherwise in a state of death. Hanuman, the

king of the monkeys, is asked to go to an Indian mountain

range (though there is not a consensus about which one) to

gather medicinal herbs to heal him: sanjeevani (one that

resurrects the dead), sandhanakarani (restorer of

skin), savarnyakarani (restorer of skin color),

and vishalyakarani (remover of arrows). Hanuman brings the whole

mountain top to the battlefield to assure that he brings the

correct herbs. It is after Lakshmama breathes an aroma-

therapeutic formulation of the gathered herbs that he is

roused from his dead state. Since sanjeevani is said to

resurrect the dead, it is the herb believed to have done the

majority of the healing. The researchers also point out that

the other herbs listed in the formulation are not often

mentioned in various forms of Indian folklore and sanjeevani has

been mentioned in passing other places.


Cressa cretica has several common names in Sanskrit including

Sanjivani. It has been traditionally used in the treatment of

leprosy, asthma, biliousness, urinary discharge, external

inflammation, and pains, according to the Jeeva

Sampada database, the habitat of this plant is along lakes,

shores, dry plains, and forests so it is not found in a

mountain range. Therefore, due to the geographical criterion,

the fact that there is no evidence of its treating a near-

death state is moot.

Selaginella bryopteris has the Sanskrit common names of both

sanjeevani and sanjeevani bhoothi. (Bhoothi means a “special herb”

in Sanskrit.) It grows in mountain ranges (including the

Himalayas) and is traditionally used to treat asthma,

bronchitis, fever, burning sensations, biliousness, and

diseases of the blood. Furthermore, an aqueous extract of this

herb has been shown to possibly recover mouse and insect cells

subjected to UV radiation and oxidative stress. Recovering

from oxidative stress prevents neuro-degeneration which has

been argued can help improve disorders related to the nervous

system such as Alzheimer’s, Parkinson’s, and stroke, etc.

However, the study concludes that further studies are required

to see if the possibly mythical herb can recover patients from

near-death states such as unconsciousness or comas.

The Ramayana thus provides vast and interesting information

about Nature in all her variety. Living in conformity with

Nature is the way of the civilized and this was welcomed by

all. Going against Nature was considered unethical and

disastrous. The holy sages living in forests and meditating on


the banks of rivers were honoring Mother Nature. Those who

made the forests and sacred spots their hideouts for macabre

and unscrupulous activities were put down by Rama with an iron

hand. This was part of the scheme of establishing Dharma, as

pronounced by Krishna in the Dvapara Yuga:

Paritraanaaya Saadhoonaam vinaashaaya cha Dushkritaam |

Dharma-samsthaapanaarthaaya Sambhavaami Yuge Yuge || (Gita

IV. 8)

“I shall manifest myself from time to time, to protect the

virtuous, to punish the wicked and to establish Dharma on a

firm foundation.”

By explaining Ecological environmental depicted in Valmiki

Ramayana, I would like to explain the importance of Ecological

protection to the present and future generation. Since

ancient time nature has served man, giving him everything he

needs: air to breathe, food to eat, water to drink, wood for

buildings and fuel for heating his home. For thousands of

years people lived in harmony with the environment and it

seemed to them that the resources of Nature had no end or

limit.

Our Veda and Epics are explaining lots of ways to protect

Ecological environment. The Earth is our Home. Our aim should

be making it more beautiful and to preserve it for ourselves

and for future generations.

RESEARCH METHODOLOGY

The goal of research process is to produce new knowledge or

deepen understanding of a topic or issue.


This study is based on a theoretical research methodology

called Hermeneutics, which is the interpretation of ancient or

classical literature (Valmiki Ramayana), Epistemology, which

is knowing and understanding the branch of philosophy

concerned with the nature and scope of knowledge and

Historiography, which is historians use primary sources and

other evidence to research and then to write histories in the

form of accounts of the past.

There is no one approach that is used in conducing this

research, although a general set of steps is typically

followed.

Significance Of The Study

I feel there is a gap between using our ancient

literature as our guidance in the present trend. If we study

meticulously we can bridge them with the current trend.

Significance Of Protecting Ecology And Maintaining Eco-Friendly Environment

We should clearly aware and sensitive to the need to

maintain an ecological balance between human activities and

the beauty and proliferation of nature. Our policy should be

aimed at responsible environmental protection; our objective

is to prevent any type of contamination in our operations, as

well as producing minimum impact in the places where we have

our excursions. One of our main concerns should be not to

affect the ecosystem of the flora that is endemic to the

region nor alter any reproduction processes of local fauna.

The Strategies developed by the Central and State

Governments should be implemented very properly.


The policy should include local community participation

and benefit-sharing, but not in commercial ways.

Increasing awareness towards the conservation of natural

and cultural assets, both among locals and tourists

Sound environmental design and use of locally produced

and sustainable materials

Conservation education and training should be

popularized.

Adequate machinery for monitoring and evaluation of the

impact of ecotourism activities should be geared.

Capacity building of local communities in planning,

providing and managing ecotourism facilities are to be

enhanced.

Develop appropriate land use and water management

planning and regulation for maintaining the ecological

integrity of landscape in and around protected areas

No new tourist facilities are to be set up on forest

lands.

Though it is not suggested to ban ecotourism activities

totally, we should admit that nowadays there has been

mushrooming of tourist facilities around wildlife

sanctuaries and parks which lead to 'exploitation,

degradation, disturbance and misuse of fragile

ecosystems. It should be avoided.

To prevent further damage to the ecosystem, it is

suggested that central/state governments to levy a

minimum tax of ten per cent of the turnover on all

tourism facilities within five kilometres of the


protected area, which will have to be spent for

conservation measures and community empowerment. The

tourism establishment falling within five kilometres of

the protected area will have to be phased out in the next

five years. Till they are phased out, they will have to

comply with noise pollution regulations; they will not be

allowed to dispose waste around protected areas and will

have put a check on number of vehicles entering protected

areas.

As general policy guidelines, each tourism facility will

have to source 50 per cent of energy from renewable

sources including wind, solar and biogas and will not be

allowed to use wood, except for camp fires.

All nature-based forms of tourism in which the main

motivation of the tourists should be only the observation

and appreciation of nature as well as the traditional

cultures prevailing in natural areas. It should also

contain educational and interpretation features.

The Dress Codes as applicable to the Environment should

be adopted.

In common, Ecology/Ecotourism protection guidelines should

contain instructions like:

Wildlife and natural habitats must not be disturbed

needlessly.

Waste must be disposed of properly.

Tourism should be a positive influence on local

communities.

Tourism should be managed and sustainable.


Tourism should be culturally sensitive.

There must be no commerce in wildlife, wildlife products

or native plants.

Tourists should leave the site visited with a greater

understanding and appreciation of nature, conservation,

and the environment.

Tourism should strengthen conservation efforts and

enhance the natural integrity of laces visited.

Provide background information that informs travellers

how they can minimize their impacts while visiting

environments and cultures different from their own.

Provide environmental and cultural briefings and written

information to prepare travellers for specific encounters

with local cultures, and with native wildlife and plants.

Minimize visitor impacts on the environment and act to

prevent impacts when necessary with words and actions.

Provide specific information and resources for the staff

of the corporate, to enable them to help the company

prevent impacts on the environment and local cultures.

Employ local people for all aspects of business

operations.

Be an economic contributor to the conservation of the

regions visited.

Offer site-sensitive accommodation that is neither

wasteful of local resources nor destructive of the

environment, and that provides the opportunity for

sensitive interchange with local communities.


Ensure that leadership is adequate, and groups

sufficiently small so that impact on destinations is

minimal. Avoid areas that are under-managed and over-

visited.

Conclusion:So long as this land,

Will have mountains, forests and pasturesThat long will the Earth survive,

Sustaining you and the coming generations. - Devistotra. A Hindu Shastra

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