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The Hidden Harm: Environmental and Spiritual Consequences of Throwing Steel Coins in Rivers –
(By – CHANDRANI CHAKRABORTY, Legal Research Scholar, Motherhood University, Roorkee)
In India, rivers are not just natural water bodies—they are revered as living deities, guardians of life, and symbols of purity. From the sacred Ganga to the Yamuna, rivers hold immense cultural, religious, and ecological significance. One of the most common religious practices associated with rivers is the ritual of throwing coins into them—a custom that traces its roots to ancient times. However, in recent years, the seemingly harmless act of tossing steel or other modern metal coins into rivers has raised serious environmental concerns.
Historical Origins of the Practice
The tradition of throwing coins into rivers originated with a deeply symbolic and practical purpose. In ancient India, coins were made of copper—a metal known for its antimicrobial properties. Tossing copper coins into rivers helped in the purification of water, acting as a rudimentary yet effective way to prevent microbial contamination. The practice, therefore, was not merely ritualistic but also environmentally conscious, serving both spiritual and public health objectives.
Over time, as currency evolved, copper was replaced by cheaper alternatives such as stainless steel, nickel, and other alloys. Unfortunately, the original rationale behind the custom faded, and what remains today is a blind ritual disconnected from its scientific roots. The throwing of modern coins into rivers is now a symbolic act that contributes to the degradation of riverine ecosystems.
Environmental Impact of Steel and Mixed-Metal Coins
Steel and nickel-plated coins are chemically different from their ancient copper counterparts. When thrown into rivers, these coins corrode over time, releasing toxic substances into the water. Here are some of the major environmental harms:
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Heavy Metal Pollution: Coins made from alloys such as nickel, zinc, and stainless steel slowly dissolve in water, leaching metals that are toxic to aquatic life. Prolonged exposure to heavy metals disrupts the reproductive cycles of fish and affects the biological functions of microorganisms critical to water purification.
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Physical Pollution: Accumulation of coins on riverbeds creates layers of metallic waste that affect the natural sediment and disturb habitats. This buildup reduces oxygen exchange and interferes with the nesting behavior of aquatic organisms.
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Water Chemistry Imbalance: The corrosion of coins can lead to changes in pH levels and water chemistry, making it less suitable for flora, fauna, and even human use. It also accelerates eutrophication—a process that depletes oxygen levels in water bodies and leads to the death of aquatic life.
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Harm to Cleaning Mechanisms: In urban rivers, municipal cleaning operations frequently collect coins that clog filtration systems and manual screens. This not only increases maintenance costs but also reduces the effectiveness of water treatment.
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Impact on Biodiversity: Rivers are home to diverse ecosystems. Toxic metals released from coins affect the food chain—starting from algae and plankton to fish and birds. Species already threatened by pollution face an even greater risk due to this overlooked form of waste.
Socio-Cultural Irony
The contradiction is stark. While the act is rooted in devotion and reverence, it results in harming the very object of worship. Ganga, Yamuna, Narmada, and other rivers are personified as mothers in Indian culture, yet are subjected to a kind of spiritual pollution through blind ritualism. The offering, once symbolic of prosperity and gratitude, has turned into an act of ecological ignorance.
Religious rituals must evolve with time, especially when their original intent is lost and their consequences are harmful. Continuing a practice without context or understanding undermines both faith and environment. The intent behind such practices should be to uphold harmony between humans and nature—not degrade it.
Legal and Policy Dimensions
Despite growing awareness of river pollution, practices like coin throwing are rarely addressed in legal or environmental policies. The National Green Tribunal (NGT) and other environmental regulatory bodies focus on large-scale pollutants—industrial discharge, sewage, plastic waste—but often overlook traditional practices that contribute incrementally to degradation.
1. The Environment (Protection) Act, 1986
Section 3 of the Act empowers the Central Government to take all necessary measures to protect and improve environmental quality. Throwing non-biodegradable coins can be interpreted as an act that pollutes the environment, thus violating the Act’s spirit.
2. The Water (Prevention and Control of Pollution) Act, 1974
Under this Act:
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Section 24 prohibits the disposal of polluting substances into water bodies.
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Section 33A empowers the Pollution Control Board to direct closure or regulation of any activity that causes pollution—including religious offerings if they contaminate water.
3. Municipal Solid Waste Rules, 2016
Although focused on solid waste, these rules extend to waste management around rivers, especially near ghats and public water-access areas. Coins, especially steel, fall under non-biodegradable waste.
Under the newly enacted Bharatiya Nyaya Sanhita, 2023, which replaced the Indian Penal Code:
🔹 Section 279 – Water fouling and Public Nuisance
“Whoever voluntarily corrupts or fouls the water of any public spring or reservoir, so as to render it less fit for the purpose for which it is ordinarily used, shall be punished…”
This mirrors Section 277 of the IPC, and is directly applicable to the act of throwing coins which corrode and contaminate water.
🔹 Section 270 – Public Nuisance
This replaces IPC Section 268 and defines public nuisance as any act which causes common injury, danger, or annoyance to the public. Coin pollution, which affects river health and human use, can fall under this section.
Judicial Recognition and Case Laws
Indian courts have actively engaged in environmental protection, including river conservation:
M.C. Mehta v. Union of India [(1988) AIR 1115, SCR (2) 530]
The Supreme Court held the “right to clean water” as a fundamental right under Article 21 of the Constitution. The court emphasized the duty of citizens and governments to prevent pollution in the Ganga and other rivers. Although the case focused on industrial pollution, it indirectly applies to all human activities affecting water bodies, including religious offerings.
Vellore Citizens’ Welfare Forum v. Union of India [(1996) 5 SCC 647]
Introduced the Precautionary Principle and Polluter Pays Principle into Indian environmental law. Throwing coins, a preventable activity, could be regulated under this principle since it contributes to cumulative pollution.
Almitra H. Patel v. Union of India [(2000) 2 SCC 678]
While dealing with solid waste management, the Supreme Court emphasized the need to manage non-biodegradable waste and urged municipal bodies to control pollution from human activities—including festivals and rituals.
There is a pressing need for behavioral reform supported by soft law mechanisms like public awareness campaigns, community monitoring, and religious leader involvement. Temples and riverbanks could display informative boards explaining the environmental harm caused by coin throwing. Eco-sensitive zones could explicitly prohibit such activities under local environmental by-laws or community self-regulation models.
Educating for Sustainable Faith
Changing the mindset of devotees requires culturally sensitive education. Faith and ecology are not mutually exclusive; in fact, they can strengthen each other when combined responsibly. Pilgrimage sites can become centers of environmental awareness. Religious leaders and priests must be encouraged to reinterpret rituals in light of environmental science, promoting symbolic offerings such as biodegradable materials, prayer flags, or digital donations.
Campaigns like “Namami Gange” and “Clean Yamuna Mission” must incorporate micro-level behavioral changes such as stopping coin throwing, offering flowers in reusable containers, and discouraging the use of synthetic materials during rituals. Schools and universities can also introduce modules on the intersection of religion, tradition, and environmental sustainability.
Conclusion
Throwing coins into rivers may seem like a benign act of faith, but it reflects a deeper disconnect between tradition and contemporary ecological realities. What was once a scientifically sound and spiritually rich custom has become a source of pollution. To truly honor our rivers, we must revisit our rituals with informed minds and compassionate hearts. Reverence for nature cannot coexist with actions that destroy it. Faith and law are not adversaries. When aligned with reason, both become guardians of nature, not its destroyers. In protecting our rivers, let us offer not steel, but sincere stewardship.
References
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M.C. Mehta v. Union of India, AIR 1988 SC 1115.
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Vellore Citizens’ Welfare Forum v. Union of India, (1996) 5 SCC 647.
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Almitra H. Patel v. Union of India, (2000) 2 SCC 678.
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The Environment (Protection) Act, No. 29 of 1986, § 3, Acts of Parliament, 1986 (India).
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The Water (Prevention and Control of Pollution) Act, No. 6 of 1974, §§ 24, 33A, Acts of Parliament, 1974 (India).
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The Solid Waste Management Rules, Gazette of India, Ministry of Environment, Forest and Climate Change, 2016.
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Bharatiya Nyaya Sanhita, No. 45 of 2023, §§ 279, 289, Acts of Parliament, 2023 (India).
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Ministry of Jal Shakti, Namami Gange Programme, Government of India, available at https://nmcg.nic.in.
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Ministry of Environment, Forest and Climate Change, River Conservation Policy Guidelines, 2022.
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Nandini Sundar, Tradition vs. Ecology: Rethinking Ritual Pollution in Sacred Rivers, 34(2) Indian J. Env’t L. 145 (2022).
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Central Pollution Control Board, Annual Report on River Pollution in India 2022-23, available at https://cpcb.nic.in.
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Indian Council of Medical Research (ICMR), Report on Heavy Metal Contamination in Indian Rivers, 2021.
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