Central theme of Bhagavad Gita is to understand divinity by analysing the unique relationship between material nature and the consciousness energy. It has also explored different ways and means of establishing a healthy balance between matter and the spirit. In the process, Gita has revealed some of the most fundamental principles of environmental science.

As explained in shlokas from 7.4 to 7.7, all beings are created by the union of two prakritis of the Divine - the apara prakriti (the material nature consisting of the earth, water, fire, air, space, mind, intelligence and the self-sense) and the para prakriti (the consciousness energy which comprises of the embodied souls). These beings are created not in a haphazard manner. Rather they are beautifully arranged and functionally integrated with each other like beads on the string of a necklace. These verses point towards an integral and harmonious relationship between different aspects of the universe. If even a small portion malfunctions, the whole system gets affected. The fact that the mind, intelligence and the self-sense have been clubbed together with the five elements of the physical nature suggests that good sense of humans holds nature together.

Role of the human beings in sustenance of the physical environment has further been discussed in shlokas from 3.10 to 3.16.  It has been stated that while creating the human beings, the Divine has also created yagyas (sacrifice - performing one’s duty in a sincere and selfless manner). Various forces of nature termed as devtas (celestial gods like varun devta, agni devta) support life on earth. These celestial gods are pleased when human beings perform their work in a spirit of sacrifice. Being pleased by the work done in their service, these gods grant to mankind all the desired necessities of life. By such co-operation between human beings and the forces of nature, great prosperity reigns for all.

The physical environment and beings are dependent upon each other. Sri Krishna has highlighted such interdependence by giving the example of rains. It has been stated that all living beings subsist on food, and the food is produced by rains. It has further been stated that rains come from the performance of karma in the spirit of yagya. Performance of karma in the spirit of yagya does not refer to any special work or any specific manner of doing it. It only implies performance of one’s day-to-day duty in a detached manner, keeping in mind the overall interest of all beings and the upkeep of the environment.

Nature has thus established a universal wheel of actions and their results. Since man partakes of the fruits of this natural cycle, it is his bounden duty to help in the smooth running of this cosmic wheel of good life. Those who enjoy the fruits of nature without making their due contribution in return have been compared by Krishna to sinners and thieves. It has been stated that such selfish people live in vain.

To put these verses in a broader perspective, it can be said that life is a joint venture between nature and mankind. They are partners in a scheme of reciprocity. The cycle of nature would rotate smoothly only if the human beings willingly accept their responsibilities and honestly perform their duties towards nature. While nature is supporting mankind by creating favourable material conditions and by providing all the resources for good life, man is supposed to perform his duty in a spirit of sacrifice for protection of the environment.

Sri Krishna has emphasised not only upon oneness of mankind, but has also stressed on the unity of all kinds of life. It has been stated in shloka 13.17 that though appearing as divided among various beings, the Divine is indivisible. In other words, the whole of the universe is a single giant ecosystem ; which is created, pervaded and controlled by one source of consciousness. This shloka thus emphasises on the conservation of ecological biodiversity. Modern ecological science also recognises the oneness of the global biosphere.

The omnipresent God appears in the world in myriad forms. While describing his diverse manifestations (in chapter 10) ; Krishna has declared himself to be, among other things, the peepal tree, the Kamadhenu cow, the Vasuki serpent, the river Ganga and the Himalaya mountains. He has also declared himself to be the flower bearing spring season. While enumerating his opulences (in shlokas from 7.8 to 7.10), Krishna has highlighted the elegance of the global environment. He has extolled the pure fragrance of earth, the taste in water, brightness in fire and the radiance of the sun. In other words, nature represents the diversity and majesty of the Divine. It is the bounden duty of man to safeguard the beauty of nature.

Shaucham (cleanliness of the body and purity of the mind) has been declared in shloka 13.8 to be one of the means of gaining spiritual wisdom. In a broader sense, it can be said that Gita has urged man to keep his surroundings i. e. the ecosystem clean and pure.

To conclude, Sri Krishna has revealed in the Bhagavad Gita that flow of the consciousness energy and the inter-play of the modes of material nature give rise to life and also the supporting environment. If life on the earth is to be sustained, everyone will have to inculcate environmental values in his mind and cultivate an eco-friendly attitude.