The concept of Environmental Consciousness in Vedās
-
(In the context of Indian
Ecofeminism and Globle perspective)
The
Vedas are the first texts in the library of mankind. They are universally
acknowledged to be
the most precious Indian Heritage. The antiquity to the Vedic
civilization is
debated to a great extent but indeed there is no civilization known to humanity
with such antiquity as Vedic Aryan Civilization. The so-called Aryans would
have originated in the Āryāvarta. N. J. Lockyer has declared: “The Vedas, in fact, is the oldest book in which we can
study the first beginnings of our
language and of
everything which is embodied in all the languages under the
sun”[i]
The
Vedas deal with knowledge, the knowledge of all sorts. They cover
knowledge both
physical and spiritual. They are source of all knowledge according to
Manusmriti.[ii]
Especially the Vedic views revolve around the concept of nature and life. The
visions of the beauty of life and nature in the Vedas are extremely rich in
poetic value. Perhaps nowhere else in the world has the glory of dawn and
sun-rise and the silence and sweetness of nature, received such rich and at the
same time such pure expression. The symbolical pictures projected there remain
close to life and nature. The most authoritative among the four Vedas is called
the Rigveda. Each Vedic verse has one or more sages (Ṛṣiḥ) and deities (Devatā )associated
with it. Generally, Ṛṣiḥ are supposed to be the recipient
of knowledge revealed in the verses and Devatā are
supposed to be the gods in whose praise verses are revealed.
The
oldest and simplest form of Nature-worship finds expression in Vedic texts. Many
scholars have come to the conclusion that the Vedas are primarily concerned
with cosmology, however, they are not in a position to show that
Vedic cosmology has
the solutions to the most difficult problems of modern cosmology.[iii]
Some say, like dramas are played to remember history, the process of various shrauta yajña describes
the science of Cosmology.[iv]
The
Vedic hymns are full of statements, ideas and unusual images which contain truths
of all sciences. Here, knowledge is couched in symbolic language and unless the
symbols are decoded, the real purport of the mantrās
cannot be understood. The only point is that Vedas need to be studied and
interpreted, not in a pedantic manner, but in their proper perspective and in
relevant context. The tripartite model of knowledge at the basis of the hymns
helps in their understanding. Generally indication of most of the principles is
there in their earliest form. Often expressions of ideas are enveloped with the
shade of symbolism. The approach of Vedic seers is truly comprehensive. They do
not visualize in parts. They do not elaborate subjects as is done in current
education. But at the same time, grandeur and brevity of the Vedas are not
found in the disciplines of modern science. The Vedas and disciplines of modern
science are
rather complementary
and not contradictory. If modern science is seen or read
through Vedic eyes,
the students will be much benefited. Students of science
may search the
earliest of the ideas about any discipline in the Vedic literature.
In recent days,
environmental science and ecology are disciplines of modern
science under which
study of environment and its constituents is done with
minute details. As
Science, they are established in 20th century, but their origin
can be seen long back
in the Vedic and ancient Sanskrit literature. The concepts
of environment differ
from age to age, since it depends upon the condition,
prevalent at that
particular time. In this paper, an effort is made to find out the
awareness of ancient
Indian people about the environment. As Sanskrit literature
is so wide we refer
here mainly to Vedic texts, particularly the Vedic Samhitas.
The Environment
(Protection) Act, 1986 defines the environment as follows:
‘Environment includes
water, air and land and the inter-relationship which exists
among and between
water, air and land and human beings, other living
creatures, plants,
micro organisms and property’.[v]
From the above definition, it
can be briefly said
that environment consists of two components namely biotic
(living organisms)
and abiotic (non-living materials) factors. The living organisms
can be grouped into
three types — those living mainly on land, in water and in
air. The non-living
materials of the environment are land, air, water, property etc.
In modern Sanskrit, the word Paryāvaraṇa is used for environment, meaning which
encircles us, which is all around in our surroundings. But in the
Atharvaveda words
equivalent to this sense are used; such as Vritavrita[vi],
Abhivāraḥ[vii] , Āvṛtāḥ[viii],
Parivṛtā[ix]
etc. Vedic view on environment is
well-defined in
one verse of the
Atharvaveda where three coverings of our surroundings are
referred as Chandānsi :
‘Wise utilize three elements variously which are varied,
visible and full of
qualities. These are water, air and plants or herbs. They exist in
the world from the
very beginning. They are called as Chandānsi meaning ‘coverings available everywhere’[x]
It proves the knowledge of Vedic seers about
the basic elements of environment.
According
to one indigenous theory established in the Upanishads, the universe consists
of five basic elements— viz.,1. earth or land, 2. water, 3. light or lustre, 4.
air ,and 5. ether[xi].
The nature has maintained a status of balance between
and among these
constituents or elements and living creatures. A disturbance in
percentage of any
constituent of the environment beyond certain limits disturbs
the natural balance
and any change in the natural balance
causes lots of problems to the living creatures in the universe. Different
constituents of the environment exist with set relationships with one another.
The relation of human being with environment is very natural as he cannot live
without it. From the very beginning of creation he wants to know about it for
self protection and benefit.
I.
VEDIC APPROACH TO ENVIRONMENT
The
Vedic Aryans were children of nature. They studied nature's drama
very minutely.
Sand-storm and cyclone, intense lightening, terrific thunderclaps,
the heavy rush of
rain in monsoon, the swift flood in the stream that comes down from the hills,
the scorching heat of the sun, the cracking red flames of the fire, all witness
to power beyond man's power. The Vedic sages felt the greatness of these
forces. They adored these activities. They appreciated these forces. They worshiped
and prayed them due to regard, surprise and fear. They realized instinctively
that action, movement, creation, change and destruction in nature are the
results of forces beyond men's control. And thus they attributed divinity to nature.
1) Divinity to Nature:
Rigvedic hymns could be divided into
many parts, but their main part belongs to Natural hymns, the hymns related
with natural forces. Yet Vedic gods areexplained in different ways by the
scholars of India and West, but speaking generally, the hymns addressed to
deities (Devata) are under the influence of the most impressive
phenomenon of nature and its aspects. The word Devata means divine,
dignity which is bright, strong, donor, and powerful. In these hymns we find
prayers for certain natural elements such as air, water, earth, sun, rain, dawn
etc. The glorious brightness of the sun, the blaze of the sacrificial fire, the
sweep of the rain-storm across the skies, the recurrence of the dawn, the
steady currents of the winds, the violence of the tropical storm and other such
natural energies, fundamental activities or aspects are glorified and
personified as divinities (Devata). The interaction with nature resulted
in appreciation and prayer but, indeed, after a good deal of observation.
Attributes assigned to deities fit in their natural forms and activities, as
Soma is reen, fire is bright, air is
fast moving and sun is dispenser of darkness. The characteristics of these
forces described in the verses prove that Vedic seers were masters of natural
science.
In
Vedic view this world consists of Agni i.e., fire or heat and Soma i.e.
water
[xii]. Sun (Sūrya)
is the soul of all which is moving and also of which is not moving[xiii].
Indra is most powerful god who kills Vṛtra, the symbol of cloud to free waters. Vṛtra
means one who covers and is derived from the root vṛ, to
cover. R.R.M. Roy opines that the main force of expansion
in the Vedic cosmology is Indra, and his chief adversary,
the main force of contraction, is Vṛtra[xiv]
.Maruts are Indra's associates.
Vedic seers pray boldly to these natural forces and aspects for bestowing plenty and prosperity on them. Aditi
is praised as Devamātā, the
mother of all natural energies and she symbolizes the
Nature.
A
famous geologist S.R.N. Murthy has written on the earth sciences in the Vedas.
He has somehow a different opinion about Vedic gods and hence states, 'the natural geological aspects
have been described as Indra, Agni,
Vayu, Varun, Uṣas etc[xv].
(2) Cosmic
Order 'Ṛta' and ‘Varuṇa’ :
In the Vedas, the order of the Universe
is called 'Ṛta'. Rita reduces chaos to cosmos, and gives order and integration to
matter. It also gives symmetry and harmony in the environment. Hence the
conception of Rita has an aesthetic content too; it implies splendour
and beauty. It is for this reason that the Vedic gods, upholding Ṛta, are
all lawful, and beautiful and good. Their beauty is a significance
attribute.
Ṛta is
defined variously by scholars in different Vedic contexts, but in general sense
it has been elaborated as great ‘cosmic order’ which is the cause of all motion
and existence and keeps world in order. No one can ignore it[xvi],
even gods are abided by the 'Ṛta' ,they
are born of Ṛta. It is controlling and sustaining power. It sustains sun in the sky[xvii].
Ṛta as Universal Law governs everything in the cosmos. The whole of
the manifested universe is working under Ṛta.
S.R.N. Murthy assumes it as a law of gravitation in simple form. According to H.W.Wallis
‘The principle of the order of the world, of the regularity of cosmic
phenomena, was conceived by the Ṛṣi to
have existed as a principle before the manifestation of any phenomena. The
phenomena of the world are shifting and changeable, but the principle
regulating the periodical recurrence of phenomena is constant; fresh phenomena are
continually reproduced, but the principle of order remains the same; the
principle, therefore, existed already when the earliest phenomena appeared.’[xviii]
In the Vedas, Varūṇa
is depicted as the Lord of Ṛta,
the universal natural order. He is sovereign god, great king, law-maker and
ruler of cosmos and even of the gods. Basically, he is regarded as the Lord of water
and ocean but chiefly he controls and keeps the world in order. From his throne
on high he looks down upon all that happens in the world, and into the heart of man[xix].
'By the law of Varūṇa heaven and earth are held apart. He made the golden swing, the
sun to shine in heaven. He has made wide path for the sun. By his ordinances
the moon shining brightly moves at night, and the stars placed up on high are
seen at night but disappear by day. He causes the rivers to flow. As a moral
governor Varūṇa stands far above any other deity[xx].
Thus, the concept of Varūṇa
represents the consciousness of Vedic seers in respect to controlling and
balancing the natural forces in environment.
(3) Division of
Universe:
Vedic seers have a great
vision about universe. The universe is made on scientific principles, and
that’s why it is well measured. The universe consists of three intertwined webs,
Pṛthivī, Antarikṣa and
Dyau. Vedic scientists divided even the length in three calling them
upper, medium and lower. The tripartite division of the universe into three regions – Pṛthivī, the
earth, Antarikṣa, the aerial or intermediate region which is between heaven and
earth, and Dyau, the heaven or sky
is very well established in the
Vedic literature. Pṛthavī can
be given a scientific name ’observer space’. It is our space, the space in which we live and die,
whatever we can see and observe. From
one end of the universe to the other end is the expanse of Pṛthivī,
and that is what the name Pṛthivī means:
the broad and20 extended one. Dyau can be termed ’Light space’ because
light propagates in this space. Antariksha can be termed as
‘Intermediate space’ as this space exists in between observer space and light space.
A verse from the Yajurveda states that the division of universe was done on a
subtle level, and not on gross level[xxi].
The Vedic sages had the capability of looking at such a subtle level, which is beyond
the reaches of modern science. Here, in reference to environmental study, we
regard the division of the universe as the most important concept of the
Vedas.
Though
a large number of gods are described in the hymns, and it is very
difficult to arrange
them in different classes, but Yaska in his Nirukta talks about three Gods:
Agni in earth, Vayu or Indra in atmosphere and Sun in heaven. Each one of them
is known by various names depending on the different actions performed[xxii].
These three gods are three major forms of energy, fire on earth, air in
intermediate space and light in upper region. Other energies of those regions
are related to or under them. So generally gods are classified in three groups
called upper, middle and lower, and, therefore, provide a system to study
atmosphere and its all aspects. Regarding global harmony, Vedic seers always
pray for the welfare of all creatures and all regions.
II. CONCEPT
OF THE EARTH 'PṚTHIVĪ’
The
concept of the form of the earth in the Rig-veda is most fascinating. It is
mostly addressed
along with the heaven into a dual conception (Rodasi, Dyāvāpṛthivī).
There is one small hymn addressed to Pṛthivī, while
there are six hymns addressed to Dyāvāp̣ṛthivī. Pṛthivī is
considered the mother and Dyau is considered the father in the
Vedas, and they form a pair together. One of the most beautiful verse of
the Rig-veda says,’ Heaven is my
father, brother atmosphere is my navel, and the great earth is my mother.’[xxiii]
Heaven and earth are parents : Mātara,
Pitara, Janitāra[xxiv]
in union while separately called as father and mother They sustain
all creatures. They are parents of all gods. They are great (Mahī)
and widespread. Earth is described as a goddess in Rig-veda .
In the Atharvaveda the earth is described in
one hymn of 63 verses. This
famous hymn called as
Bhumisukta or Prithivisukta indicates the environmental
consciousness of Vedic seers. The seers appear to have advanced understanding
of the earth through this hymn . She is called Vasudhā for
containing all wealth, Hiraṇyavakṣā for having gold bosom and Jagatơ
Niveshanī for being abode of whole world. She is not for the different races of men alone but for other
creatures also[xxv].
She is called Viśvaṁbharā
because she is
representative of the universe. She is the only planet directly available for
the study of the universe and to realize the underlying truth. This is wide
earth which supports varieties of herbs, oceans, rivers, mountains, hills etc.
She has at places different colours as dark, tawny, white. She is raised at
some place and lowered at some places. The earth is fully responsible for our
food and prosperity. She is praised for her strength. She is served day and
night by rivers and protected by sky. The immortal heart of earth is in the
highest firmament (Vyoma). Her heart is sun. ‘She is one enveloped by
the sky or space and causing the force of gravitation. She is described as
holding Agni. It means she is described as the geothermal field. She is also
described as holding
Indra i.e., the geomagnetic field. The earth is
described then as being present in the middle of the oceans (sedimentary rocks)
and as one having magical movements'[xxvi].
The hymn talks about different energies
which are generated from the form of the earth.—‘O Pṛthivī! thy centre, thy navel, all forces that have issued from thy
body- Set us amid those forces; breathe upon us.’[xxvii]
Thus, the earth holds almost all the secrets of nature, which will help us in
understanding the universe. She is invested with divinity and respected as
mother - ’The earth is my mother and I am Her son’.[xxviii]
The geographical demarcations on this earth have been made by men and not by
nature.
III. CONCEPT
OF WATER ‘ĀPAḤ’
Water
is essential to all forms of life. According to Rig-veda the water as a part of
human environment occurs in five forms:
1. Rain water (Divyāḥ)
2. Natural spring (Sravanti)
3. Wells and canals (Khanitrimāḥ)
4. Lakes (Svayaṁjāḥ)
There are some other classifications also in
the Taittiriya Aranyaka[xxx],Yajurveda[xxxi]
and Atharvaveda[xxxii]
as drinking water, medicinal water, stable water etc.
Chandogya Upanishad describes about qualities of water-‘The water is the source of joy and for living a healthy life.
It is the immediate cause of all organic
beings such as vegetations, insects, worms, birds, animals, men etc. Even the mountains, the earth, the atmosphere
and heavenly bodies are water concretized.’[xxxiii]The
cycle of water is described.From ocean waters reach to sky and from sky come
back to earth.[xxxiv]Rainwaters
are glorified. The rain-cloud
is depicted as Parjanya god.
The fight between Indra and Vṛtra is
celebrated story from the Rigveda. It
is explained in many
ways. According to one view it is a fight for waters. Indra is called Apsu-jit
or conquering the waters, while Vṛtra is encompassing
them. Vṛtra holds the rain and covers waters and thus being faulty is killed
by Indra through his weapon called Vajra i.e., thunderbolt. The
Indra-Vṛtra fight represents natural phenomenon going on in the aerial
space. By the efforts of Indra all the seven rivers flow. The flow of water should
not be stopped and that is desired by humanity. The significance of water for
life was well-known to Vedic seers. They mention - Waters are nectars.[xxxv]
Waters are source of all plants and giver of good health[xxxvi].Waters
destroy diseases of all sorts.[xxxvii]
Waters are for purification.[xxxviii]
It seems that later developed cultural tradition of pilgrimage on the
river-banks is based on the theory of purification from water. The ancient
Indians knowing water as a vital element for life, were very particular to
maintain it pure and free from any kind of pollution. The Manusmṛti
stresses on many instances to keep water clean[xxxix].
The Padma Purāṇa condemns water pollution forcefully saying, ‘the person who
pollutes waters of ponds, wells or lakes goes to hell’[xl].
IV.
CONCEPT OF AIR 'VĀYUḤ'
The
observer space is the abode of matter particles, light space is the
abode of energy and
the intermediate space ‘Antarikṣa’ is
the abode of field. The principal deity of Antarikṣa is Vāyu.
Jaiminīya Brāhmaṇa quotes,’ Vāyu
brightens in Antarikṣa.’
Field is another form of energy and, therefore, Yajurveda says,’ Vāyu has
penetrating brightness’. The meaning of Vāyu is
made clear in Śatapatha Brāhmaṇa in the following Mantra, ’Sun and rest of universe is woven in
string. What is that string, that is Vāyu.’
This verse clearly shows that here Vāyu
cannot mean air alone.[xli]
Apparent meaning of Vāyu is
air. The Vedic seers knew the importance
of air for life. They understood all about air in the atmosphere and also about
the air inside the body. The Taittiriya Upaniṣad
throws light on five types of wind inside the body: Prāṇa,
Vyāna, Apāna,
Udāna and Samān. Air
resides in the body as life.[xlii] Concept and significance of air is
highlighted in Vedic verses. Rig-veda mentions –‘ O Air! You are our father,
the protector’[xliii]. Air has medicinal
values.[xliv]
‘Let wind blow in the form of medicine and bring me
welfare and happiness’[xlv].
Medicated air is the international physician that annihilates pollution and
imparts health and hilarity, life and liveliness to people of the world. Hilly areas
are full of medicated air consisted of herbal 41 43 elements. Another verse
describes characteristics of air - 'The air is the soul of all deities. It
exists in all as life-breath. It can move everywhere. We cannot see it. Only
one can hear its sound. We pray to air God’[xlvi].
Ancient Indians, therefore, emphasized
that the unpolluted, pure air is source of good health, happiness and long
life. Vāyu god is prayed to blow with its medicinal qualities.
V.
CONCEPT OF ETHER ‘ ĀKĀŚAḤ’
Modern
ecologists discuss sound or noise pollution. There is a relation between ether
and sound. The sound waves move in sky at various frequencies. Scientist could
see the sky which exists only in the vicinity of earth,
but Taittirya Upanishad throws light on two types of ether i.e. one inside the body and the other outside the body[xlvii].
The ether
inside the body is regarded as the seat of
mind. An interesting advice to the mankind is found
in the Yajurveda -‘Do not destroy anything of the sky and do not pollute the sky .Do not destroy anything of Antarikṣa.’[xlviii] Sun shines in Dyuloka and we get light from sky. The sunrays strengthen our inner
power and are essential for our life. Thus
importance and care for ether is openly mentioned
in the Vedic verses.
VI. CONCEPT
OF MIND ‘MANAS’
Many prayers are found in Vedas requesting the
God to keep the mind free
from bad thoughts,
and bad thinking. In this regard the Śivasaṅkalpa
Sukta of Yajurveda is worth mentioning[xlix].Considering
the havoc that the polluted minds may create, our ancient sages prayed
for a noble mind free from bad ideas. The logicians recognize Manas as
one of the nine basic substances in the universe[l].
The mind is most powerful and unsteady. Although the study of mind
does not appear directly under the contents of modern environmental
science but in reference to cultural environmental 46 consciousness of
Vedic seers, we find many ideas discussed in Vedic literature on the
pollution of mind and its precautions[li].
VII. ANIMALS
AND BIRDS
Animals
and birds are part of nature and environment. It is natural, therefore, that Vedic seers have mentioned about their
characteristics and activities and have
desired their welfare. Rig-veda classifies them in three groups -sky animals like birds, forest animals and animals
in human habitation[lii].
All the three types of living creatures found in the universe have distance
environment and every living creature has an environment of its own But when we
look from man’s perspective all of them
constitute his environment. There is a general
feeling in the Vedic texts that animals should
be safe, protected and healthy[liii].
Domestic animals, as well as wild animals
along with human beings should live in peace under the control of
certain deities like
Rudra, Pūśan etc. Vedic people have shown anxious solicitude for welfare of
their cattle, cows, horses etc. The cow as the symbol of wealth and prosperity,
occupied a very prominent place in the life of the people in Vedic times.[liv]
VIII. PLANTS
AND HERBS 'OṢADHĪ̄Ḥ'
The
knowledge about the origin and significance of plants can be traced out from
Vedic Literature in detail. In Rigveda one Aranyāṇī sūkta is
addressed to the deity of forest[lv].
Aranyāṇī , queen of the forest, received high praise from the sage, not
only for her gifts to men but also for her charm. Forests should be green with
trees and plants. Oṣadhī
Sukta of Rig-veda addresses to plants and vegetables as mother, 'O
Mother! Hundreds are your birth places and thousands are your shoots’[lvi].
The plants came to existence on their earth before the creation of animals[lvii]
Chandogya Upaniṣad elaborates "water have generated plants which in turn generated
food[lviii]. The Atharvaveda
mentions certain names of Oṣadhī with
their values. Later this information became important source for the Ayurveda. The Rig-veda instructs that forests should not be
destroyed[lix].
The Atharvaveda talks about the relation of plants
with earth, ‘The earth is keeper of creation,
container of forests, trees and herbs’.[lx]
Plants are live[lxi].
There is an important quotation in a Purana which
says, 'One tree is equal to ten sons’[lxii].
The
Atharvaveda prays for continuous growth of herbs,—‘O Earth! What on you, I dig out, let that quickly grow over’.[lxiii]
And another prayer
says, ‘O Earth! Let me not hit your vitals’[lxiv].
The 'Avi' element referred in the Atharvaveda,
as the cause of greenness in trees[lxv],
is
considered generally by Vedic scholars as 'Chlorophyll'. The term 'Avi' is derived from the root 'Av' and thus
gives the direct meaning of 'protector'.
Hence, plants were studied as a part of environment and their protection was prescribed by the Vedic seers.
IX. CONCEPT
OF SACRIFICE 'YAJNA'
The sacrifice 'Yajña' is
regarded as an important concept of Vedic philosophy and religion but when we
study it in its broader sense, it seems to be a part of Vedic environmental
science. Yajurveda and Rig-veda describe it as the 'navel (nucleus) of the
whole world'.[lxvi]
It hints that Yajña is regarded
as a source of nourishment and life for the world, just as navel is for the
child.
Vedas speak highly of 'Yajña'.
Through it, seers were able to understand
the true meaning of
the Mantras.[lxvii] All sorts of knowledge was created by Yajna[lxviii]. It is considered as the
noblest action.[lxix]
In simple
words, Yajña signify the theory of give and take. The sacrifice simply
has three aspects: Dravya (material), Devatā
(deity) and Dāna (giving). When some material is offered to a deity with
adoration, then it becomes Yajña. Pleasing
deity returns desired
material in some different forms to the devotee. This Yajña is going on in the universe since beginning of the creation
and almost everywhere for production and also for keeping maintenance in the
world. Even the creation of universe is
explained as Yajña in
the Puruṣa Sukta. Thus, the concept of Yajña seems
to be a major principle of ancient environmental
science.
In
environment all elements are inter-related, and affect each other. Sun is
drawing water from
ocean through rays. Earth gets rain from sky and grows plants. Plants produce
food for living beings. The whole process of nature is nothing but a sort of Yajña.
This is essential for maintenance of environmental constituents. The view that Yajña cleans
atmosphere through its medicinal smoke,
and provides longevity, breath, vision etc., is established in Yajurveda.[lxx]
Few scholars have attempted to study the scientific nature of the Vedic Yajnas.[lxxi]
Undoubtedly, they have never been simple religious rituals, but have a very
minute scientific foundation based on fundamental principles. According to
Vedic thought, Yajña is
beneficial to both individual and the community. Yajña
helps in minimizing air pollution, in increasing crop yield, in protecting
plants from diseases, as well as in
providing a
disease-free, pure and energized environment for all, offering peace and
happiness of mind. Moreover, Yajña serves
as a bridge between desire and fulfillment.
X. CO-ORDINATION BETWEEN
ALL NATURAL POWERS
Modern
Indian Scientists should be astonished and also feel proud of our
ancestors for their
knowledge and views about environment. Ancient seers knew about various aspects
of environment, about cosmic order, and also about the importance of
co-ordination between all natural powers for universal peace and harmony. When they pray
for peace at all levels in the 'Śānti
Mantra' they side by side express their believe about the importance of
coordination and interrelationship among all natural powers and regions. The
prayer says that not only regions, waters, plants trees, natural energies but
all creatures should live in harmony and peace. Peace should remain everywhere.
The mantra takes about the concord with the universe—“peace of sky,
peace of mid-region, peace of earth, peace of waters, peace of plants, peace of
trees, peace of all-gods, peace of Brahman, peace of universe, peace of peace;
May that peace come to me!”[lxxii].
CONCLUSION
From
the above detailed discussion some light is thrown on the awareness of our ancient
seers about the environment, and its constituents. It is clear that the Vedic
vision to live in harmony with environment was not merely physical but was far
wider and much comprehensive. The Vedic people desired to live a life of hundred
years[lxxiii]
and this wish can be fulfilled only when environment will be
unpolluted, clean and
peaceful. The knowledge of Vedic sciences is meant to save the human beings
from falling
into an utter darkness of ignorance. The unity in
diversity is the message of Vedic physical and
metaphysical sciences. Essence of the environmental studies in the Vedas can be put here by quoting a partial Mantra of
the Iśāvāsyopaniṣad -
‘One should enjoy with renouncing or giving up
others' part’.[lxxiv]
Vedic message is clear that environment
belongs to all living beings, so it needs protection by all, for the welfare of all. Thus the study proves the origin of
environmental studies from the Vedas.
End Notes -
[i]
N.J. Lockyer, The dawn of Astronomy, Massachusetts,
Institute of
Technology, p.432.
[iii] Raja
Ram Mohan Roy, Vedic Physics, Scientific Origin of Hinduism, Golden
Egg Publishing, Toronto, 1999, p.6.
[v]
A.R. Panchamukhi, Socio-economic Ideas in
Ancient Indian Literature,
Rashtriya Sanskrit Sansthan, Delhi, 1998, p.467.
[vi]
Atharvaveda,12.1.52
[vii] Ibid, 1.32.4.
[viii] Ibid,10.1.30
[ix] Ibid,10.8.31
āpơ vātā auṣadhayaḥ tānyekasmin bhuvan arpitāni || -ibid
,18.1.17
[xi] imāni pañcamahābhūtāni
pṛthivī
, vāyuḥ ākāśaḥ
āpajyotinṣi|-
Aitareya Upaniśada, 3.3.
[xiv] Raja Ram Mohan
Roy, Vedic Physics, Scientific Origin of Hinduism , Golden Egg
Publishing, Toronto, 1999, p.58.
[xv] S.R.N. Murthy, Vedic View of the Earth, D.K. Printworld, New Delhi, 1997, p. 12.
[xx] A.A. Macdonell,
A History of Sanskrit Literature,
MLBD, 1965,pp.61-62
[xxi] Yajurveda, 7.5.
[xxii] Nirukta, 7.5.
[xxiii] Dyaurme pitā janitā
nābhiratra bandhurme mātā
pṛthivī
mahīyatāṁ| Ṛgveda, 1.164.33.
[xxvi] S.R.N. Murthy,
Vedic View of the Earth , D.K. Printworld , Delhi, 1997, p.87.
[xxvii] Te madhyaṁ
pṛthivī
yacca nabhyaṁ yāsta ūrjȧstanvaḥ
sambabhūvuḥ| Tāsu no dhehi abhi naḥ pavasva||
-Atharvaveda , 12.1.12.; RTH Griffith, The Hymns of the Atharvaveda,
D.K. Publishers, Delhi, 1995, Vol.II , p.95.
samudrārthāḥ
yāḥ śucayaḥ pāvakāḥ
tā āpo devīriha māmanantu|| - Ṛgveda, 7.49.2
[xxx] Taittiriya Aranyaka,
1.24.1-2.
[xxxi] Yajurveda,
22.25.
[xxxii] Atharvaveda,
1.6.4.
[xxxviii] Pavitraṁ
vā āpaḥ|-
Śatapatha Bra. 1.1.1.1. ; Āpaḥ
pavitramucyante| - Nirukta, 5.6.2.
sarasāṁ caiva bhettāraḥ narāḥ nirayagāminaḥ|| - Padma Purāṇa,
Bhimi 96.7.8.
[xli] Raja
Ram Mohan Roy, Vedic Physics, Scientific Origin of Hinduism, Golden Egg
Publishing , Toronto, 1999,p.84; Jaiminīya Brā. 1.192.; Yajurveda, 1.24;
Śatapatha Brā.8.7.3.10.
ghoṣā
idasya śṛaṇvire
na rūpaṁ tasmai vātāya
haviṣā vidhema|| - Ibid, 10.168.4.
[xlix] Ibid, 34.1-6.
[li] Nandita Singhavi, Vedo me Paryavarana, Sonali Publications, Jaipur,2004.,pp.313-356.
[liii] Yajurveda,
19.20.; Atharvaveda,11.2.24.
[liv] N.M. Kansara, Agriculture and Animal Husbandry in the
Vedas, Nag Publishers, Delhi, 1995,pp. 126-138.
[lviii] Tā annamasajanta|
tasyādyatra kvacana varṣati
tadeva bhūyiṣṭhamannaṁ bhavati|| - Chandogya Up.6.2.4.
[lx] Mandrāgretvarī
bhuvanasya gopā vanaspatīnāṁ
gabhiroṣadhīnāṁ|| - Atharvaveda, 12.1.57.
yathā vṛkṣơ
vanaspatistathaiva puruṣo maṣā| - Bṛhadāranyaka Up.
3.9.28.
Tasya rūpeṇeme
vakśāḥ haritāḥ haritasrajaḥ|
Atharvaveda,10.8.31.
ayaṁ yajñơ bhuvanasya nābhiḥ|- Ṛgveda,1.164.35.
[lxx] Āyuryajñena
kalpatāṁ| Prāṇo
yajñena kalpatāṁ|
cakṣuryajñena
kalpatāṁ| - Yajurveda,
9.21.
[lxxi] M.L. Gupta, The
Cosmic Yajna, Samhita Book, Jaipur, 1999,pp.46-47.
[lxxii] Dyauḥ śāntirantarikṣaṁ
śāntiḥ
pṛthavī
śāntirāpaḥ
śāntiroṣadhayaḥ
śānti|
vanaspatayaḥ śāntirviśvedevāḥ
śāntirbrahma śāntiḥ
sarvaṁ śāntiḥ śāntireva śāntiḥ
sā mā śāntiredhi|| - Yajurveda,36.1.; Atharvaveda, 19.9.94; A.C. Bose, The
Call of the Vedās, Bhartiya Vidya Bhavan, Mumbai,1999,p.281.
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