List of Languages to converse with other organisms
Yeddanapudi Markandeyulu
Below is a detailed and structured list of possible languages of communication with different life forms, developed through feeling, sensing, resonance, and non-Cartesian perception.
These are not spoken or written languages—they are field-languages, emotion-languages, and sensation-languages that arise in Free Nature when the boundary between species dissolves.
I have organized them into seven major categories, each with sub-languages, methods, sensory channels, and possible “grammar” or structure.
🌿 I. AIR-BASED LANGUAGES
(Languages carried by breath, breeze, temperature shifts, and pressure changes)
1. Aeric Resonance Language (ARL)
Communication through the movement of air across the skin and around the body.
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Vocabulary: air pressure pulses, temperature variations, moisture levels
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Grammar: rising air currents = affirmation; descending = caution
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Used by: trees, grasses, birds, atmospheric microorganisms
2. Wind-Whisper Field Language
Feeling the intention of wind swirls.
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Spirals = curiosity
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Sudden stillness = warning
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Gentle linear flow = acceptance
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Used by: tall trees, insects in flight, migratory birds
3. Pollen-Scent Sentences
Scent-based emotional and ecological messages.
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Sweetness = openness
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Bitterness = stress
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Resinous notes = request for attention
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Used by: flowering plants, pollinator networks
🌱 II. TOUCH-BASED LANGUAGES
(Languages transmitted through skin, temperature, micro-vibrations, and conductive tissue)
4. Leaf-Touch Dermal Language
Communication through direct contact with leaves or grass.
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Cool touch = calm
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Warmth = alertness
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Micro-tremors = curiosity
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Used by: trees, shrubs, vines
5. Root-Field Pulse Language
Feeling the slow emotional currents of roots.
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Downward pulses = sadness or depletion
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Upward pulses = joy, energy rising
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Horizontal pulses = sharing resources
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Used by: forests, fungi, soil organisms
6. Bark-Skin Dialogue
Hands placed on bark receive structured vibrational patterns.
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Long vibrations = age-memory
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Short rhythmic pulses = immediate emotions
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Used by: old trees, wisdom-bearing trees
🌾 III. SOUNDLESS HEARING LANGUAGES
(Communication through vibrations perceived without ears)
7. Sub-Sonic Plant Language
Plants emit ultra-low-frequency emotional signals.
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Slow oscillations = peace
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Rapid oscillations = stress
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Used by: trees, tall grasses, aquatic plants
8. Insect Micro-Field Language
A “buzzing field” felt on skin rather than heard.
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Dense buzzing = request for space
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Soft buzzing = safe coexistence
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Used by: bees, dragonflies, ants
9. Soil-Body Resonance Language
Subtle tremors felt through bare feet.
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Small rhythmic tremors = microbial activity
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Irregular tremors = soil anxiety
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Used by: worms, fungi, microfauna
🌊 IV. WATER-BASED LANGUAGES
(Flow, ripple, temperature, and mineral content as communication)
10. Ripple-Emotion Language
Water’s emotional messages felt through finger immersion.
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Clockwise ripple = welcoming
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Counterclockwise = boundary
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Fast ripple = excitement
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Used by: streams, aquatic plants, fish
11. Mist-Mood Language
Mist carries emotional gradients.
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Dense mist = protective mood
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Light mist = openness
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Saltier mist = grief
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Used by: lakes, waterfalls, estuaries
12. Dew-Drop Micro-Reflection Language
Tiny reflections act as micro-symbols.
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Bright reflection = attention
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Dull reflection = withdrawal
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Used by: morning flora, spiders, moss
🌺 V. SCENT & CHEMICAL FEELING LANGUAGES
(Sensing messages through olfactory intuition rather than intellect)
13. Aroma-Intent Language
Nature uses layered aromas to express inner states.
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Floral = hope
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Herbal = clarity
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Earthy = grounding
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Used by: flowering plants, herbs, soil organisms
14. Emotional Volatile Organic Messages (E-VOMs)
Plants release VOCs that carry emotions.
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Methyl jasmonate = plant distress
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Linalool tones = trust
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Sensed intuitively, not chemically measured
15. Rain-First Scent Dialogue (Petrichor Messages)
The first scent of rain conveys field-level excitement.
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Strong petrichor = collective joy
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Weak petrichor = ecological exhaustion
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Used by: dry soils, fungi, microorganisms
🐾 VI. ANIMAL-BASED LANGUAGES
(Languages exchanged through presence, gaze, emotion, and field-expansion)
16. Presence-Sphere Language
Animals emit a “field presence.”
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Expanding field = invitation
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Contracting field = fear
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Used by: deer, birds, squirrels, domestic animals
17. Gaze-Flow Language
Eye contact as emotional waveform.
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Soft gaze = acceptance
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Flash gaze = alert
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Long holding = bonding
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Used by: mammals, birds
18. Wing-Pattern Feeling Language
Bird wing movements create emotional patterns.
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Downstroke emphasis = urgency
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Upstroke emphasis = freedom
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Used by: birds and large insects
19. Posture-Sense Language
Animal body posture is felt in human spine and chest.
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Upright posture = curiosity
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Shrinking posture = discomfort
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Used by: mammals, reptiles
🌍 VII. FIELD & CONSCIOUSNESS LANGUAGES
(Deep Gaian languages communicated through shared consciousness)
20. Field-Symbiosis Language
Speaking through shared attention fields.
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Shared calm = agreement
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Field turbulence = misalignment
21. Intention-Flow Language
Pure intention communicated without mental words.
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A clear inner movement creates outer response
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Used by: trees, winds, water, birds
22. Gaia-Macro-Anatomical Language
The highest-level language.
You communicate as a limb of Earth, not to Earth.
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Emotional waves in the body = landscape signals
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Thoughts alter wind or leaf movements
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Nature responds directly to inner state
🌼 If you wish, I can also give:
🌿 A dictionary for each language
🌿 A grammar system (non-linear)
🌿 A 30-day training program to learn these languages
🌿 A degree specialization in Nature Linguistics
🌿 A classification of languages by species
🌿 A research manual for “Gaian linguistics” in the Free Nature Park
Just tell me which you want.
Rajaram Krishnamurthy
In Sanskrit literature, the "language of nature" is not a distinct, formal language but a profound philosophical and poetic concept. Nature, referred to primarily as Prakriti, is seen as a divine, dynamic, and conscious entity that communicates through its fundamental processes, elements, and aesthetic beauty.
The Concept of Prakriti
Prakriti is a key concept, especially in the Samkhya school of Hindu philosophy, meaning "original or primary substance". It is the material cause of the universe, encompassing all physical, cognitive, and psychological aspects of reality, and is distinct from Puruṣa (pure consciousness).
Nature's "language" is expressed in various ways:
Divine Expression: The very sounds that comprise the Sanskrit alphabet are considered the basic, primordial vibrations that form all matter and energy in the universe. In this view, Sanskrit itself is seen as an expression of nature's inherent intelligence and harmony, a devabhasha (language of the gods).
Symbolism and Personification: In poetry (Kavya) and drama, such as the works of Kalidasa and Bhasa, nature is frequently personified and becomes a medium for human emotions and actions. Poets use natural imagery—rivers as women, clouds as messengers of love (as in the Meghaduta), and trees shedding flowers as ornaments for a bride (as in Abhigyan Shakuntalam)—to bridge the gap between the human and natural worlds.
Ethical Guidance: Vedic literature views nature as a mother (Prithvi or Earth) and a teacher, from whom humans should learn balance and respect. The principle "Prakriti Rakhshite Rakshita" ("If you protect nature, Nature will protect you") from the Rigveda highlights a reciprocal relationship and an inherent moral instruction in nature's existence.
The Five Elements (Panchamahābhūta): Nature is composed of five basic elements: earth, water, fire, air, and space. Texts describe how the balance or imbalance of these elements communicates the state of the environment and the need for sustainable living.
Aesthetic and Spiritual Harmony: The beauty of nature, described in elaborate detail across Sanskrit texts, serves a spiritual purpose, helping human consciousness re-align with the perfection of the universe. The changing seasons, the calls of birds (chakravaka, kokila), and the blooming of flowers all "speak" to the sensitive observer.
In essence, the "language of nature" in Sanskrit literature is not a literal, spoken tongue but a rich tapestry of divine manifestation, profound symbolism, and moral instruction that underscores a deep, harmonious interdependence between humanity and the natural world.
2 In the ancient culture of India Sanskrit was believed to be an eternal language ever existing in the innermost realms of the universe – a language whose components constitute the building blocks of creation.
The hymns of the Veda – which are the first records of the Sanskrit language – were considered to be the source of the entire manifest universe.
The meaning of the word Veda is knowledge, and it signifies the idea that the Sanskrit hymns of the Veda are the expression of the
totality of nature's intelligence – an expression of the unmanifest intelligence existing beyond all matter and energy in the primordial field of Cosmic Consciousness.
All natural systems, as well as man-made structures, can be seen as comprising various levels of existence – where the innermost level contains the whole in seed form.
The complete intelligence of our body is encoded in the DNA, the structure of a building is mapped in its blueprint, the tree is contained in the seed, It can be said that in a similar way the traditions of India consider the complete intelligence of the universe to be encoded in the flow of sounds of the ancient hymns of Vedic Sanskrit.
Though such traditional notions may seem to be mystical beliefs or fantasies, some of the world's leading scientists equate these ancient ideas with the advanced theories of modern physics.
Theories that discuss the possibility that beyond all matter and energy there is a single abstract unified field that contains all potential phenomenons in a virtual un-manifest form.
In the Veda and Vedic literature these notions are represented in stories and analogies that contain deep meanings in their symbolism. They are very often mistakingly dismissed as religious fairytales but if we look into the symbolism that resides beyond the superficial level of the story we may find very interesting ideas.
One subject that is discussed by many such stories is the process of creation. In one of these stories the creation is seen as a dance of Shiva. The story says that the God Shiva danced while beating his drum and the sounds of the Sanskrit alphabet came out of his drum, and created the universe.
Here Shiva symbolizes the embodiment of Cosmic Consciousness, dancing and beating the drum signifies the dynamics of the laws of nature in the process of creation, and the sounds that comprise the Sanskrit alphabet are the basic vibrations that serve as building blocks to create all matter and energy that constitute the entire phenomenal existence.
There is a Sanskrit verse that says: "yasya nishvasitam vedaah, yo vedebhyo akhilam jagad, nirmame tam aham vande, vidyaa-thiirtha maheshvara."
Meaning: "I bow down to the great (cosmic) ruler, who is the purifying bath of wisdom, whose breath is the Vedas, and who created the entire universe from the Vedas."
If indeed – as all these ideas suggest – the sounds of the ancient Sanskrit language are the expressions of the great harmony and perfection of nature's intelligence, then learning Sanskrit can be seen as much more then just learning another language as a means of communication, or as a gateway for accessing ancient volumes of valuable knowledge.
From this standpoint learning Sanskrit can be seen as yet another tool to help us realize our full potential – a helpful tool to re-align our consciousness with the infinite harmony, beauty, intelligence and perfection of Nature and the Universe.
3 God’s creation today is slowly breaking down in the hands of human beings. But this is a substantial contribution to the human body. In Mahābhārata mentioned that-
“na mānuṣāt śreṣṭhataram kiñcit”. In the long past, these people sincerely payed for the good of all the immovable and movable of the world- “dyauh śāntih, antarīkṣam śāntih, pr̥ thivī śāntih, āpah śāntih, oṣadhayab, śāntih, banaspatayah śāntih, sarvam śāntih, śāntireva śāntih, sā mā śantiredhi.”
From the Vedic period to the present time, the close connection between men, animals and plants shows a coexistence of nature with all beings. While cutting the branches of the Bell tree for the worship of Durgā, the priest felt how painful it was for the tree to cut the branches. So, the priest is purposefully saying to the tree, “do not grieve, because with your branches will be worshiped to the goddess Durgā.”
“bilbavr̥ka mahābhāga sadā tvaṁ śaṅkarapriyaḥ | gṛhītvā tava śākhāṁ ca devīpūjāṁ karomyaham || śākhācchododbhavaṁ dukkhaṁ na ca kāryaṁ tvayā probho | gṛhītva tava śākhāṁ ca pūjyā durgeti ca smṛtiḥ ||” (Nirṇayasindhu)
If we deeply analyse, we can know that religions' relationship with the environment is very closely linked. Most people follow the principles of religion, so religion plays an important role in preserving the environment. Many environmentalists blamed western Christianity for its lack of environmental protection. In the Bible, where the creation of the world is described, it is said that God created men to dominate the earth. This thinking has taught people to look at the environment as a consumer and consumer goods. The religious rituals that were considered as sacred to the nature were common among the Primitive human groups. These rituals were rejected as superstitions and the greatness of Christianity was established. There is a debate about how much Christianity can be blamed for environmental problems. Environment problems have become a major problem for people today. Greek philosophers were never worried about the environment and the relationship between human and environment. Even though we are better creatures of God, we are using the environment as our own happiness. The environment is treating with us. We see that the environment doing crackpot with extreme temperatures in summer, very cold in winter, no rain in the rain and so on. Water pollution, air pollution, land pollution has taken the form of extremes. People’s lives have been troublesome, yet we are not aware. We talk about protecting the environment on Facebook, WhatsApp, Tweeter but not actually planting a tree. We do not discontinue the use of plastic, even though there are plastic piles all around today, the line is very important-
“dao fire se araṇya, lao e nagara, lao yata lauha, loṣṭra kśṣṭha o prastara he navasavyatā |” (Sabhyatāra prati caitāli)
Now, we are discussing how worried the people of ancient India were thinking about the environment. However, it is true that the people of India have been aware about the environment since ancient times. We know that Indian civilization is born in nature, the forest and nature create a relationship with us human and nature also considered being a great family. We can find the environmental thought of ancient India from the Vedic literature and classical Sanskrit literature.
4 The Vedic prayers divine intervention to bliss and protect the environment. To protect environment the R̥ gveda says-
“madhu vātāḥa ṛitāyate madhu kṣaranti sindhavaḥ mādvih naḥ santauṣadhi madhu naktamutusāsu madhumatpārthiva rajah madhu kṣorastu suryah mādhirgābo bhavantu naḥ” (R̥ gveda, 1/90/6-7-8)
In the Vedic views, we can see adequate awareness about the greatness and usefulness of nature. In the Vedic age, they tried to establish a give and take relationship with nature. The peoples in Vedic times also regarded nature, and the environment in a holistic manner and reserved each of its constitutes by carefully preserving them –
“do not harm the environment, do not harm the water and the flora, earth is my mother, I am her son, may the waters remain fresh, do not harm the waters.” In Atharvaveda, it was prohibited to cut Vaṭavṛkṣa because gods live in this tree and no disease where this tree is situated.
“asvatthu devasadanastritiyaśamityo divi tatranamṛitayasyo śakhan deva kushthamavanwat |” (Atharvaveda 5/4/3)
So, the sages, peoples of Vedic time, were very aware about the environment and other materials. It is clear that the Vedic vision to live in harmony with environment was not merely physical but war far wider and much more comprehensive. The Vedic sages realized that the pure water, air etc. are the roots of good health and happiness and hence they considered all these as gods. The environment and its awareness is also found in Upaniṣadas like Vedas. The pancamahābhūta theory established in the Upaniṣadas, the five basic elements or Pancamahābhūta viz. i) earth or land, ii) water, iii) light or lustre, iv) air, and v) ether etc. Nature has maintained a status of balance between and among these constituents or elements and living creatures. All Upaniṣadas indicated the awareness of the environment through the pancabhūta and described that everything originated from the pancabhūta and disappears in it. Purāṇas are the main books on environment, the name of the eighteenth Purāṇas viz. Gaḍura purāṇa, Matsya purana, Kūrma purāṇa, Varāhapurāṇa, Vāyupurāṇa, Agnipurāṇa are indicated the importance of flora, fauna and other objects to save the human being and the earth. Narasiṁha purāṇa mentioned the sameness between Nara (men) and Siṁha (animals). Classical Sanskrit literature Environment importantly discussion in classical Sanskrit text. We can know very close relations between men and forest or nature at the time of Ramayana and Mahābhārata. Rāma and Pāndavas always got shelter in forests and Sitā who loved the animals of forest like a son. Rāma became god after spending 14 years in the forest. We can see in Rāmāyaṇa that how different animals helped Rāma in rescuing Sītā. The Jaṭāyu bird tried to save Sītā from Rāvaṇa and Hunumāna’s role in rescuing to Sītā is well known. The Mahābhārata mentions the importance of conserving natural resources, the story of the tree of Kāśī state. Gītā is a book of philosophical explanations but we also see environmental awareness. Lord K r̥ ṣṇa says to Arjuṇa that every objects of the earth are originated from lord, so, he is advised to us to save the flora, fauna and other objects. Kauṭilya’s thoughts on nature and conservation of environmental resources are found in Arthaśāstra. The poet Kālidāsa was a poet of environment, he described the environment in his all poetry. ‘Men are not fulfilled without environment’ it is his revelation and he has described the natural image very beautifully in Meghadūta kāvya. In another two poems of kālidāsa viz. R̥ tusaṁhāra and Kumārasambhava, how changes of the natural world are affect the human emotions, nature like itself, participates in human happiness, sorrow and joy. We also find the close relation with nature in Abhijñānaśakuntalam drama. Śakuntalā gave water daily on the trees as a son of some trees was her sister. During the farewell for garial, each tree provided materials for grooming to Śakuntalā and they also gave permission for going to Duṣmantas House- “seyam yāti śakuntala patigrham sarvairanujñāyatām” (Abhijñānaśakuntalam -9) In the Manusaṁhitā we also find the awareness on environment, advice to men for not cutting the trees, because they also feel very pain- “antaḥsamjñā bhabantyete sukhadukhasamanvitāḥ ||” (Manusaṁhitā -1.49) Manu was very keen on conserving natural resources, and he gave the provision that the man who broke the dam of the common pond and pop up the water, he has to be drowned in water or killed in some other way. In Uttararāmacarita, Bhababhūti created a close relation between human and nature, men think of the environment as friends and talk with them. Environment in śatakatrayam Now we discuss on environment in śatakatrayam. We know the incident in the life of the author. From the extreme circumstances of the poet’s life, he composed the Nītiśataka, Śṛṅgāraśataka and Vairāgyaśataka. The picture of nature of Bhartr̥hari is not only the picture of nature. The feelings and thoughts he identified with the help of nature are a major part of his style. He accepts nature and the natural environment in conscious form. On which emotions, thoughts and actions have a permanent effect. Bhartr̥hari has embraced nature in his Muktaka poetry as an expression of Śambhaba, and somewhere in the form of stimulation. In Nītiśatakam, Bhartrihari, the author of Śatakas who advised to the men with the examples of nature - “varaṁ parvatadurgeṣu bhrāntaṁ vanecaraiḥ saha | na mūrkhajanasamparkaḥ surendrabhabaneṣvapi ||” (Nītiśataka -14)
He advised that it is better to travel to an impassable mountain than to live with foolishness in the house of Devarāja Indra. The men in that time, they had knowledge about environment they know which clouds suffused. He mentioned the varieties of trees. The poet wants to spend the night meditating on Shiva under the light of the moon in the broad forest. In the Śṛṅgāra śataka, we also find the environmental awareness. When the poet described women, he presented nature very well. He raises a question to men: are they wasting the time for women or they meditate in nature? He wants to take one of these two, between forest and beautiful women. The author who described the six seasons very nicely in Śṛṅgāra śataka. The effect of nature on the human mind is very deeply and it is very close to the relation of nature with human beings. He mentioned the beautiful in summer season-
“panimalabhṛta bātāḥ śākhā nabāṅkurakoṭayo madhuravidhurotkaṇṭhābhājaḥ priyāḥ pikapakṣinām | viralaviralasvedodgārā vadhūvadanendavaḥ prasarati madhau dhātryāṁ jāto na kasya guṇodayaḥ ||” (Śṛṅgāra -83) In the Vairāgyaśataka we know the Bhartr̥hari spend his life in nature and forest. He was got peace living in the forest and had a different feeling. He urged everyone to go the forest. He told “Hello my dear my friend, go to forest, living by fresh fruit, wear new valkala, -
“bhūśayyānavabalkalairakṛpaṇairuttiṣṭha yāvo vanam |” (Vairāgyaśataka -27). Bhartr̥hari described on the beautiful nature- the vidyādharas are situated on the rocks of Himalaya which are cooled by cold water of Ganges-
“gaṅgātaraṅgahimaśīkaraśītalāni vidyādharādhyuṣitacāruśilātalāni |” (Vairāgya - 25) The poet remembers the days spent in the forest. At that time, people lived on the basis of nature –
“vayamiha parituṣṭā valkalaistvaṁ dukūlaiḥ” (Vairāgyaśatakam - 54) Bhartr̥hari illustrate comparative figure on natural nature and artificial nature of city. Forests, rivers, land they are the friend of us -
“falamalamaśanāya svādu pānāya toyam śayanamavanipṛṣṭhaṁ valkale vāsasī ca | navadhanamadhupānabhrāntasarvendriyāṇā mavinayamanumantuṁ notsahe durjanānām ||” (Vairāgyaśataka - 55)
5 Finally, the illustration on nature of Bhartr̥hari is not equivalent with Vālmīki’s Rāmāyaṇa and Kālidāsa’s Meghaduta but he has own unique imagery on nature illustration. Vālmīki and Kālidāsa, they have presented nature through their essay but Bharlrihari presented nature through the Muktaka poetry.
6 References
. Bhartr̥ hariśhataka, Translated & Explainer Sunil Sharma. Manoj Publication, Delhi, 2018, print.
. DSR Kṛiṣṇamurti. Bhartr̥ hari's Nuggets: On Values of Life, Love, & Light. Jp. Publishing House, Delhi, 2011, Print.
. Kale MR. The Nīti and Vairāgya Śatakas of Bhartṛhari. Motilal Banarsidass Publishers Private Limited. Delhi. Seventh edition, 1971.
. Nītiśatakam, Bhartr̥hari. Translate by Satyakām Vidyālaṁkār. Hind Panket Books Pvt. Ltd. New Delhi, 2010, print.
. Śatakatrayam, Bhartr̥hari. Edited by Naresh jha, Jagannatha Shastri Hoshing, Radhelal Trivedi. Chaukhamba Vidyabhaban. Varanasi, 2008, print.
{{ K RAJARAM IRS 271125 ---NATIONAL SANSKRIT RESEARCH EXTRACTIONS ON ENVIRINEMENT LANGUAGE AS ONLY A NATURE}}
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