What might religious bio-equality look like when a tradition treats animals, plants, waters, and landscapes not as resources but as moral interlocutors? This paper argues that early modern Kashmiri Rishi Sufism articulates a non-anthropocentric environmental ethics by portraying the Kashmir Valley—especially its "living waters," its springs, rivers, and lakes—as a communicative community of worship and guidance. Through close readings of sixteenth-century Persian Rishi literature, particularly Dāwūd Khākī's Rishināma (Lives of the Rishis) and Qaṣīda Ghusūliyya (The Lustral Ode), I analyze episodes in which poet-saints enter retreat near springs and rivers, and, through ascetic receptivity, encounter more-than-human agencies such as water spirits or mountain rocks that warn, protect, or instruct them. In these accounts, ethical excellence is not defined by human dominion but by disciplined responsiveness to creation's address. The Rishi Sufi saint becomes one who can interpret and answer the world's more-than-human speech. Methodologically, I develop a theory of Islamic "ecopoesis" to show how hagiography and devotional poetry function as environmental ethics in narrative form, training audiences in attention, restraint, and reciprocity across species. I further argue that Rishi poetry embeds this ethics in an Islamic semiotics of more-than-human expression—tasbīḥ (creaturely glorification) and zabān-e ḥāl (the language of inner states)—which casts the more-than-human as participants in constant prayer rather than as a mute backdrop. I bring my philological and textual analysis into conversation with a contemporary ethnographic study of the ritual centrality of water at three Kashmiri Sufi shrines. I show how Khākī's visionary poetics and Rishi Sufi devotional practices offer a localized Islamic framework for a bio-egalitarian moral imagination, one that reframes ecological degradation as the disruption of a living, praising, communicative cosmos.