APOTHEOSIS OF WATER AND ECOLOGY CONSERVATION IN VEDIC LITERATURE Er. Kamla Nath Sharma*
The ancient Vedic scriptures compiled from as back as 8500 years (6500 B.C.) in the form of Vedas, Brahmans, Upanishads, Purans, Smritis, etc. are a valuable repository of socio-cultural, historical, spiritual, religious, philosophical and scientific knowledge. The Vedic literature has discussed at length various subjects starting from the creation of universe to the evolution of earth, the science of rainfall, climatology, environment etc. The most ancient scriptures in the world, the Vedas, have several references on weather cycles, rainfall phenomena, hydrologic cycle, environmental protection, ecological balance, and related subjects that directly indicate the high level of awareness possessed by the seers and people of that time.The role and importance of the five basic elements of nature viz., space (akash), air (vayu), fire or energy or heat (agni), water (apah or jala), and earth (prithivi) - of which all living and non-living bodies of this ‘material’ world are made up, have been hailed in various hymns. The science of enquiry with respect to the creation of universes, their cyclic order of evolution and dissolution, the deep contemplation of the phenomenon of their causation, their oscillatory behaviour etc. are the marvels towards which the modern astrophysics is only inching presently. The cosmologic theories propounded in the Vedic literature are amazing. The Vedic visionaries visualized the laws of Nature beyond time and space. The science of meteorological and atmospheric phenomena is described in details in the ancient Indian scriptures as ‘agnishomiya pashuyaag’, which corroborates modern thinking. The exploration of science by the Vedic sages was done comprehensively essentially by close observation and deep meditation. This included study not only from the point of humans, but also their physical surrounding, Nature’s causative factors, as well as spiritual contemplation for peace and tranquility. Thus, geological, geographical, social, political and economic aspects of study were described under Adhibhautika (relating to created beings or derived from primitive elements). All of these are terrestrial aspects. The psychological, physiological, anthropological, metaphysical and ethical aspects were covered as Adhyatmika (spiritual or relating to self or soul), and astronomical aspects were dealt with under Adhidaivika (proceeding from the influence of atmosphere or plants). Thus, a holistic picture of environmental consciousness and ecological ethics of that time emerges from the Vedic literature which is highly relevant to our erratic behaviour vis a vis Nature today. ----------------------*Chairman, AquaWisdom, New Delhi Formerly, Secretary, International Commission on Irrigation and Drainage (ICID), New Delhi
WATER AT THE CENTRE OF SOCIETY’S WELL-BEING Water, undoubtedly, has been at the centre of all the cultures and societies of the world. It is the life sustaining, irreplaceable necessity for survival of all the living beings and the eco-system functions on the planet. While in the ancient times, water was the source of survival through agriculture, now its various uses are intricately related to the growth, development and prosperity of a nation through other means also, such as industry. However, the vast world population, as it stands today, has put immense pressure on the availability, distribution, and governance of the water resources globally. This has resulted in a severe water stress in many parts of the world. The ‘ecological footprint’ of the humans is getting deeper since they are overexploiting the natural resurces beyond means. Water is one single resource that has suffered all kinds of abuses at the hands of humans, that includes overuse, overexploitation, and pollution. This has resulted in various kinds of problems for the societies world over. Today about 750 million people in the world do not have adequate access to drinking water, while over 1.2 billion live in areas of water scarcity, as per WHO figures. Many sectors, such as industry, have also come up in competition for use of this resource. With the shrinking of the land resources due to other uses and diminishing availability and inequity of water resources, sustainable and appropriate governance has become a real challenge. Water stress is the global order of the day, resulting into several adverse consequences such as pollution, the two having entangled in a viscious circle. Water or the water element has been mentioned in the Vedas and other Vedic literature by various names. It has been addressed by more than 100 synonyms to indicate their different forms/states and in different contexts. Some names of water element we find in Vedas are- Ambu, toyam, vari, jalam, apah, bheshajam, udakam, salila, madhu, ambha, ghritam, kshiram, etc. For example, ‘salila’ is a technical word in the Vedas which is different from ‘apah’ as mentioned in a mantra from Shatapatha Brahmana (11.1.6.1) which says that Apah were indeed salila earlier. Salila is the primordial state of the universe, when there was nothing manifest. The sages (Rishi’s) in all the four Vedas hailed water practically as a deity and worshipped it as such, since it was considered variously as `incarnation of god’, `nectar’, `the protector of the earth and the environment’ etc. The sages in Rigveda pray in these hymns, thus – “O Water, thou art the reservoir of welfare and propriety, sustain us to become strong. We look up to thee to be blessed by thy kind nectar on this earth. O water, we approach thee to get rid of our sins. May the water cleanse the earth and the earth cleanse me. May the holy waters make me devoid of sins. May the waters remove my bad deeds. The waters that kept the Agni (fire) inside them, bless us. The waters that generate all prosperity on earth and heaven and those which dwell in different forms in the atmosphere, those that irrigate the earth, may those waters be kind to us and bless us. O Water, kindly touch me with thy divine self and establish strength, radiance, intellect and wisdom in me.”
WATER AS AN INGREDIENT OF SUSTAINABLE DEVELOPMENT Water is the most important factor that plays a significant role in the sustainable development of a society. This primary natural resource is inevitable for all the social and economic activities as well ecosystem functions. This role of water was well recognised in the Vedic era. A hymn in Atharvaveda mentions earth as having appeared from waters – “That earth which was formerly water upon the ocean (of space), which the wise (seers) investigated by their skills, whose heart is in the high sky, immortal, surrounded by truth, shall bestow upon us brilliance and strength and grant us supreme sovereignty.” -AV 12.1.8. The ‘Apah suktam’ of Rigveda (10.9.1-9) eulogises water for its life-giving, invigorating essence, medicinal properties, nutritional value, being source of food and life, etc. as follows “ O Water, because of your presence, the atmosphere is so refreshing, and imparts us vigour and strength. We revere you who gladdens us by your pure essence. O Water, you are the source of our lives. O water, I implore you to give nutrition to the crops. O water, Soma told me that in water are present all medicinal herbs of the world, and also Agni (fire) who brings auspiciousness to the world. O water, you are abundantly filled with medicinal herbs; please protect my body, so that I can see the Sun for long (i.e. I live long). O water, please wash away whatever wicked tendencies are in me, and also wash away the treacheries burning me from within, and any falsehood present in my mind.” Several of the Rigveda verses advocate an efficient and judicious use of water from rains, rivers, wells, ponds etc. for agriculture, domestic and other purposes. They also advise the administrators to construct canals for irrigation in dry areas by deploying skilled personnel. Some Atharvaveda hymns prescribe drought management through conservation and optimum use of available water resources. The importance of water was also appreciated as a commodity which could bring in prosperity, for example, through irrigation. This is amply reflected in the following verses “Opulent waters, you rule over riches; you support good fortune, pious rites, and immortality; you are the protectors of wealth and of offspring : may Sarasvati bestow all this opulence on him who praises you.” - RV 10.30.12. “(Waters) ! the plants flourish by means of water, by prayer is effectual through water; the essence of water is vigorous through water; purify me with it.”- RV 10.17.14. The people of those times were careful enough not to pollute the precious waters. Indicating a situation where water was not fit for drinking despite being in plenty, a seer laments in a hymn in Rigveda as – “Thirst distresses (me), your worshipper, in the midst of the waters: grant me happiness, possessors of wealth, grant me happiness”. - RV 7.89.4. The people were cautious against the pollution of water, as reflected in this verse –
“May the pure and fresh waters flow for our healthy body. May the pollutants be dispelled. O mother planet, I cleanse myself with your holy waters.” AV 12.1.30. A verse of Atharvaveda hails water as purifying, to rid of sins - “Let the motherly waters nurture us; let the butterly waters purify us. May the divinity of waters obtained from divine source free us from all evils and sins; may we come clean and purified from them.” AV 6.51.2.
ECO-RELIGION IN MODERN CONTEXT Nature is stable when in a state of equilibrium. Thus, if any entity of this continuumic state is disturbed or dangerously altered, it may cause imbalance in the system. More so if when the etities are in a close proximity – like the vegetation, waters, atmosphere, earth, people.. In today’s context, eco-religion has assumed a great relevance whereby reverence towards each of Nature’s entities is called for and the importance and contribution of every part of the eco-system needs to be recognized. The Vedic ethics in this regard were exemplary, which must be revisited in order to have a glimpse of the high esteem in which water and environment were placed and revered. This not only inculcated a sense of duty in the people of that time towards the natural resources to conserve and preserve them for the well being of the society at large, but also kept the eco-system healthy. Many of the modern concepts of holistic approach for ecological balance are reflected in the ancient literature. It is indeed pathetic that in India the rivers which were once revered and worshipped as deities have become highly polluted. The rivers Ganga and Yamuna considered the holiest, have seen the biggest degradation in their water quality owing to urbanisation and expansion along the river fronts. According to a recent estimate, Indian cities generate 57,233 million litres of sewage every day, of which 75% is the municipal sewage, while 25% constitutes industrial effluents. However, the total sewage treatment capacity in the country is only for 37% of it. The remaining untreated sewage is discharged into the rivers turning them into virtual sewers! It is an irony that these most holy stretches of Ganga and Yamuna in Varanasi and Delhi are among the filthiest. In fact, it is estimated that in the last 26 years, the number of river stretches witnessing pollution have increased 14 times and the number of polluted rivers has also doubled from 121 in 2009 to 275 in 2014, according to India’s Central Pollution Board. Enormous amount of money is being spent now in an attempt to treat these two rivers, albeit with little success. You cannot desecrate a deity you worship. Rivers and water were regarded as divine and deities. This was a strong deterrent for the people against even thinking about polluting rivers. However, disregard has resulted into discharging human waste and industrial toxic effluents into the rivers, which were traditionally considered ‘mothers’ and goddesses – Ganges and Yamuna. In the ancient time of the Vedas, rivers were invoked as divine entities, for they were believed to provide the life sustaining ‘elixir’. However, in the name of religion we are polluting these very rivers by immersing idols painted with toxic paints on various occasions. A prayer in Rigveda seeks the blessings of the river for nourishment from food and freedom from diseases -
“May the divine rivers, whether flowing down declivities, in hollow places, or upwards, whether filled with water or dry, nourishing all with their water, be auspicious to us by protecting from diseases, may all the rivers eliminate harm or injury.” (RV 7.50.4). When comparing with the Vedic times, certainly the population in India, as well as elsewhere in the world, has multiplied enormously resulting into scarcity of resources, increase in water and air pollution levels etc, however, one can not deny that our vision and perception about the rivers which were highly revered earlier, has changed. We have lost sight of the prayers made to the rivers seeking their benevolence and instead, treating them as commodities for our short-term gains. Drawing inspiration from the ancient times, holistic ecological vision and a change in social attitude are what we require today. The people of Vedic times did not hesitate to seek pardon of the deities of Nature if their callous actions violated the laws inadvertently or ignorantly (RV 7.89.5). The prayers asked for benevolence of each of the entities of Nature for freedom from hunger for humans and kine (YV 13.27), for abundance of fresh water and food, a healthy atmosphere to live in and for an overall prosperity by wishing winds to bring sweet rewards for the worshipper, the rivers to provide fresh and clean water, and the herbs to provide nourishing yields – “May the winds bring pleasant rewards to the sacrificer; may the rivers bring beneficent waters; may the herbs yield prosperity to us” (RV 1.91.6). It is worth noting that the ancient Indian ecological philosophy was so holistic in nature where every entity was assuaged to quietude – the atmosphere, the earth, the waters, the celestial bodies, the crops and vegetation…etc. (YV 36.17 and AV 19.9.14). The seers seemed to be well aware that any changes caused due to indiscreet human activities could result in malevolent behavioural patterns with regard to the earth, waters, air, atmosphere, seasons, rainfall, crops, etc. A seer in Yajurveda invokes earth for a healthy eco-system as follows “(O Earth!) Fill up your broad heart with the vital healing air, waters and flora. May the benevolent life giving air circulate for a bountiful earth.” -YV 11.39. Being conscious of that possibility, there are ample hymns and verses in the Vedic as well as postVedic Sanskrit literature, alluding Nature’s entities to be benevolent to mankind. The onlaught of global warming today is a result of callous human action in violation of ethical behaviour as seen during the vedic times. The forests, all vegetation, herbs, biodiversity, crops as well as the land were accepted as an important part of the ecology of the area and therefore protection, preservation and sustenance of these were sought in the prayers –
“May the produce and vegetation from the fields be luscious and be blessed by the world of sun, space and water. May the presiding force be benevolent to us. May we protect them with all safety from the antagonists” A.V. 20.141.8. The heaven, the earth, the atmosphere which are adorned by Sun, Energy, and Waters – all these deities and powers that be, were invoked to bless the people with intellect and wisdom to protect these invaluable gifts of Mother Nature (AV 12.1.53). Also another prayer says - “ May the fire, sun, moon, earth, waters, sky, atmosphere, directions and quarters, in concord with the seasons, sail me happily through this triple one (childhood, youth and old age)”.- AV 5.28.2. The deification of Nature’s forces created a sence of reverence towards them which in turn, helped to preserve them. Inspiration was drawn from these elements and their functions and usefulness for maintaining a blissful living were better understood. In a treatise Shatpatha Brahmana (14.16), eight ’sources’ (or deities) of illumination and enlightenment are listed in the verse – “…Agnishcha prithivi cha vaayushcha antariksham chaadityashcha dyoushcha chandramascha nakshatraani chaite Vasavah”. They are : Agni (Fire, energy), Prithivi (Earth), Vayu (Air), Antariksha (space, ether, sky), Aditya (Sun), Dyaus (Heaven, firmament), Chandrama (Moon) and Nakshatra (Constellations). These are called eight elemental deities or ‘Ashta Vasus’. Another scripture Vishnu Purana mentions these respectively as Apas, Dharaa, Anila, Anala, Dhruva (Pole star representing the space or ether dimension), Soma, Pratyusha (recurring dawn representing the Sun), and Prabhasa (star light of the constellations). All these are the Nature’s forces as well as lunar mansions, said to be protecting and sustaining us. They are also considered as the attendant deities of Indra. ANTHROPOCENTRIC CONSIDERATIONS IN VEDIC ERA The anthropocentric theory stipulates that the humans have a duty towards all other species in their surroundings also, besides their own species. The conditions on earth should be friendly and hospitable, so that the human beings can remain motivated to preserve the habitats and their overall environment. We can see several examples of these considerations in Vedas. A hymn in Yajurveda prays - “Do strengthen me. May all beings regard me with the eyes of a friend. May I regard all beings with the eyes of a friend. With the eyes of a friend do we regard one another” YV 36.18. A verse of the Yajurveda says- “O all learned people, fully realise your conduct towards different objects of the universe....”. THE BIOCENTRIC APPROACH IN VEDIC TIMES
This approach stipulates that not only humans but all other life forms also have the right to exist on earth. This consideration helped to maintain respect for the bipeds, quadruped animals, as also for the bird and other plant/tree species. In the Purush Sukta of Rigveda, the peace invocation says – “.....May all medicinal herbs grow in potency so that all diseases may be cured. May the gods shower peace on us. May all the two-legged creatures be happy, and may all the four-legged creatures also be happy. May there be peace in the hearts of all beings in all realms...” A verse of Atharvaveda eulogises Agni as - “O Agni, in the waters you are present as electricity, in the sky you shine as sun , your greatness is manifest in the oceans and on earth. O Agni, with that oblation we worship you as the radiant Sun.”- AV 6.80.3. THE ECO-CENTRIC ETHICS OF VEDIC TIMES The eco-centric ethics prevalent in the Vedic times ensured that to be able to provide a good living habitat, the environment will have to remain unharmed. This inculcated a feeling of reverence for all the constituents on earth, water and atmosphere, and factors responsible for maintaining balance for existence and development. It was considered the moral duty of people to preserve and promote Nature’s balance by reining in their inappropriate behaviour, sense of greed towards natural resources and over-exploitation of the resources. An Atharvaveda hymn recalls the bounties of the earth in the form of trees and forests and invokes it as -“The earth, upon whom the forest−sprung trees ever stand firm, the all−nourishing, compact earth, do we invoke.”- AV 12.1.27. A hymn advises humans to refrain from any activity causing damage to Nature’s various entities – “Be you propitious, Angiras, to human race. Do not harm the heaven and earth, nor air’s mid-region, nor the vegetation” -YV 11.45. A seer in Yajurveda invokes earth for a joyous living – “Pleasant be you to us, O Earth, without a thorn be our habitation.” -YV 36.13. The Rigveda says - “Sun is the soul of the universe and it controls the animate as well as the inanimate”. There are large number of prayers to the Sun to keep showering its blessings, so as to maintain the cycle of seasons, keep away its harful rays, and protect the earth and the atmosphere by its radiance and warmth. Some of the prayers in Yajurveda (e.g., YV 5.43) refer to pollution and exhorts man not to disturb the sky and not to pollute the atmosphere. Another verse cautions people-
“Harm not the waters, do the plants no damage. From every place King Varuna thence save us…… ” -YV 6.22. Also on behalf of the people a seer in Rigveda says - “We offer our reverence to Nature’s great bounties, to those who are old, and to the young, may we speak with the force at our command, the glory of all divine powers. May we not overlook any of them.” In the Atharvaveda, the earth is eulogised opulently in one hymn of 63 verses. This famous hymn called as Bhumisukta is an illustration of the environmental consciousness of Vedic seers.
SUSTAINABLE DEVELOPMENT HELPED BY ENVIRONMENTAL ETHICS For sustainable development it is necessary that several factors, including those which have cropped up during last few decades, such as global warming, are taken into consideration. These factors that need to be kept in view for any intervention in the path of sustainable development include poverty, world hunger, deforestation, fast-track urbanisation, land degradation, pollution, depleting bio-diversity, loss of habitats of different species, hostility towards Nature, inappropriate use of natural resources, keeping in mind the needs of the future generations. Not suitably tackling the adverse affects can only aggravate problems of various kinds. All this in a nutshell demands that we should live in harmany with Nature. The planet earth, together with atmosphere (firmament, heaven) as ‘Dyava-prithivi’, was therefore invoked in many of the prayers in all the four Vedas, for, if Dyavaprithivi showered its benevolence, the entire humanity could peacefully live in perfect harmony with the Nature. While earth is referred to as prithivi, bhumi, vasudha, etc., Aditi is also praised as the mother of all natural energies, symbolizing the Nature. Many verses in Rigveda are dedicatd to Aditi, such as this one – ‘The Aditi (Earth, Universe) is heaven; she is the firmament; she is the mother, father and son; She is all the gods; she is the representative of all human beings, she is the neo-born and those who will be born.’ -Rigveda 1.89.10. Over-exploitation of the bounties of earth and harmfully excavating for minerals etc. was guarded against and if it was realised that any excess had been done, forgiveness was sought“Whatever I dig from thee, O Earth, may that have quick replenishment again. O purifier, may we not injure thy vitals or thy heart.” -AV 12.1.35. Protection of rivers, lakes and other waterbodies, environment, ecology, vegetation, biodiversity, as well as all living beings is the main message of the ancient tradition of India. The weather cycles are getting disturbed and the vagaries of Nature are being felt from time time at different places of the world these days. Global warming is the recent phenomenon that has been observed during the last few decades due to indiscriminate action against the natural resources. Aware of the consequences of humans’ interference in Nature’s cycles, a sage in Atharva Veda prays thus, -
“Maintain us in well-being in summer, winter, dew-time, spring, autumn, and rainy season. Grant us happiness in cattle and children. May we enjoy your unassailed protection.” Referring to a protecting layer in the atmosphere (ozone layer), a sage in Rigveda hails the deity for fire, Agni in the form of Sun, thus – “Great and very dense is the covering enveloped by which, Agni, you have entered into the waters. Agni, Jatvedas, one deity (Sun) has beheld all your manifold forms”. -Rigveda 10.50.1. The environmental ethics of the Vedic times are reflected in a poetic hymn in Rig Veda visualising and marvelling at the perfect harmony in Nature when it says : "Nature's beauty is art of Divinity. Let us feel the touch of Divine's invisible hands in everything beautiful. By the first touch of His hand, rivers throb and ripple. When He smiles the sun shines, the moon glimmers, the stars twinkle, the flowers bloom. By the first rays of the rising sun, the universe is stirred; the shining gold is sprinkled on the smiling buds of rose; the fragrant air is filled with sweet melodies of singing birds, the dawn is the dream of Divinity's creative fancy."
EPILOGUE The prayers, invocations, hymns, verses in Vedas quoted in the preceding paragraphs are an indication of the high regard the people of that time had for every entity of Nature surrounding the habitats for a healthy living in congenial environs and in harmony. The people of the Vedic times were wise enough to visualise the possible implications of interfering with the laws of Nature. The high level of awareness with respect to the factors affecting environment and ecology is reflected in the texts. That reverence and education seems to be missing from our society. It is necessary that we revisit our indulgence with Nature in the light of the ethics of the Vedic times and learn from them, before we advertently or inadvertently do further harm to ourselves and to our future generations.
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