To understand the Hindu consciousness of the environment, one will have to understand the essence of Hinduness. While Hindu is a term derived from Sindhu, a term of reference by the invaders for the people living on the banks of the Sindhu River, the people preferred calling themselves Sanatani, which implies an eternal and all-encompassing form of life. It will not be too far-fetched to refer to the practices of the Hindus as syncretic and ever-evolving because of the plurality of practices, symbiotic relationships, and tolerance towards human and non-human forms of life. There is no binary opposition between the self and the other in Sanatani life because all forms of life emanate from the same source and go back to the same. Furthermore, human life itself is constituted of the five elements (Pancha Bhuta): Prithvi (earth), Jal (water), Agni (fire), Vayu (air), and Akasha (Space). While Nature is constituted of these five elements, the human body is also constituted of the same. The implication is that what is external is also internal and because of this there is no binary of the self and the other. Since such faith is embedded in the practice and function of the life system in India, the question of any external consciousness does not arise. In other words, human and non-human forms of life are integral to nature. Sanatani understanding of nature is a clear mark of departure from Western thought where nature is to be dominated and exploited (see Francis Bacon's Novum Organum). In this chapter we undertake to explain this relation and explore the way scriptural and traditional practices among the Hindus could offer a sustainable future for mankind in the Anthropocene epoch.