Perceptions on Environment in Ancient Sanskrit Scriptures - Kamla Nath Sharma by KN Sharma

Perceptions on Environment in Ancient Sanskrit Scriptures Er. Kamla Nath Sharma Secretary International Commission on Irrigation and Drainage (ICID) New Delhi-110 021 Prologue The vedic and post-vedic vast Sanskrit literature presents in great detail, inter alia, the theory of evolution of universe and earth, the science of rainfall, its measurement and forecast, climatology, meteorology, hydrology, environment, water use and management, agricultural planning etc. while describing and hailing the five basic elements of Nature viz., water, fire (or radiation), substratum (sky, ether), air and earth, of which all living and non-living bodies are made up. The Quantum Theory, the String Theory etc. of the modern times seem to be a close reflection of the spiritual phenomenon of Consciousness propounded in ancient times by the emancipated seers (Rishis) of India and appear to be essentially the guiding inspiration. The vedic sages explored all aspects of science. The psychological, physiological, anthropological, metaphysical and ethical aspects were covered as Adhyatmika (spiritual or relating to self or soul), astronomical aspects were dealt with under Adhidaivika (proceeding from the influence of atmosphere or plants) and 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 cosmologic theories propounded in the vedic literature are amazing. The vedic visionaries visualized the laws of Nature beyond time and space. The meteorological and atmospheric phenomena are described in details in the ancient Indian scriptures which corroborate modern thinking. The protection of environment was understood to be closely related to the protection of atmosphere/firmament and the earth. The flora and fauna were recognized as valuable entities of Nature and protected by people, since their contribution to the maintenance of a healthy ecosystem was well understood. Many of the modern concepts of holistic approach for ecological balance are reflected in the ancient literature. 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. It was well understood that wrong actions by individuals and society could harm the cycle of Nature and its functions. The bounties of the seasons and bliss of the Nature were sought through prayers. The global warming that is seen these days to be altering the cycles of seasons, weather patterns and resulting into other adverse consequences was reflected in the vision of people and thinkers of ancient times when they hoped that with seasons maintaining their cycle, waters remaining pure, rains received in abundance and actions of human beings being pious, the people could aspire for a long life. The subject of meteorology and atmospheric sciences was dealt by several ancient sages, chief among them being Narad, Kashyap, Garg, Parashar, Vasishtha, Druhin, Brihaspati, Devala, Vajra, Sahadev, Rishiputra etc. Ashtadhyayi (600 BC) by Panini is perhaps one of the earliest post Vedic works giving information on rainfall measurement and droughts. The water science which was initially based on observations and thumb rules kept on refining and in the postVedic period from 3rd century BC to 6th century AD, most of the hypotheses made earlier came to be proved and perfected. Kautilya (4th century BC) even gave an estimate of the average

rainfalls in various parts of India. Several of the old treatises in the form of Puranas, like Matsya Purana, Vayu Purana, Vishnu Purana etc. deal with the role of sun in the rainfall phenomenon. The Àgnishomiya Pashuyaga‟ in àdhidaivika‟ sense reflects rainmaking. The people were ordained in the Indian culture not to harm any entity of Nature so as not to disturb the ecological balance. They were taught to maintain harmony in Nature, as a hymn of the Yajurveda says- “O all learned people, fully realise your conduct towards different objects of the universe, know ye the electricity that maintains all beautiful objects, the sun, the invisible matter brought into creation, the invigorating vital airs, thus ye become the utilisers of all objects. Homage to him who knows the science of clouds, and to him who knows the science of electricity”. The Nature‟s behaviour and its cycles of seasons and periods are governed by cosmic laws of integration and balance. They all obey this system or the „law‟ called ta in the Vedas. Human activities that keep an eye on this long recognized ta can lead to a global sustainable development. However, rather than deploying the great scientific and technological breakthroughs for the benefit of human beings with a „friend‟s eye‟, we are using them to indiscreetly and greedily exploit the resources of the Nature thereby derailing the balance of the planet earth and its environment away from the path of ta. The consequences are visible and the worse is not difficult to imagine. Today, the natural resources of the earth are being exploited mindlessly by all nations far beyond their needs, resulting into a poor state of their regeneration and some irreversible damage to the earth itself. Against such inappropriate action a hymn of Atharva Veda prays “Whatever I dig from thee, O Earth, may that have quick recovery again. O purifier, may we not injure thy vitals or thy heart.” The seers of Rigveda speak on behalf of earth for its principle of replenishment –dehi me, dadaami te (you give me and I give you). Vedas and their Chronology Vedas are the foremost record of great wisdom and advanced thoughts presented first ever by humanity since its awareness of the physical world around and the metaphysical elements pervading it. The knowledge of Vedas is synonymous with knowledge of science and metaphysics of creation. Though Vedas are treated as religious (perhaps wrongly) texts, fundamentally they can be better said to be the description of social, scholastic, cultural and religious traditions of the most ancient Indian civilization. Their contents encrust a core of history. They are the repository of eternal knowledge and wisdom. The time periods of various Vedas can be grouped as follows :  RigVeda : 6500-3100 BC  SamaVeda : 3100-2500 BC  YajurVeda : 2500-2000 BC  AtharvaVeda : 2000-1500 BC The hymns were composed by various enlightened `rishis’ (sages) on various aspects of scientific truths unravelled by them regarding psychological matter (consciousness) pervading the physical matter (electrons) which is present in the whole material creation/universe in three forms - In latent form present as àgni‟ (fire) on the earth, in violent form as `vayu‟ (air) and Ìndra‟ (deity of atmosphere), a dominating factor in mid sphere and in ionized or luminous form as `Surya‟ (sun god), a dominating factor in celestial sphere.

Other Ancient Literature Soon after the three Vedas were compiled and the last (fourth) Veda i.e. Atharvaveda was still being compiled, other important pieces of ancient literature were also composed. The time periods of these main pieces of ancient literature can be grouped as follows :    

Brahmanas Upanishadas Puranas Smritis

: : : :

2500-1500 BC 1500-1000 BC 800 BC-400 AD 500 BC - 1000 AD

Some other important Sanskrit works with great scientific approach were also written from 800 BC. Among these are Ashtadhyayi by Panini (600-500 BC), Arthashastra by Kautilya (400-300 BC), Brihatsamhita and Mayurchitraka by Varaha Mihira (550 AD), epic Ramayana by Valmiki (800-500 BC) and Mahabharata by Ved Vyas (400 BC - 300 AD). These epics and post-Vedic Sanskrit literature offer deep knowledge about various scientific phenomena, economics, water management facets, moral values and human qualities. Prakriti (Universe) as Matter The whole material world is believed to have developed from five prototypal gross elements called Panchamahabhuta. These are Prithivi (Earth), Aap or Jal (Water), Agni or Tej (Fire, Energy), Vayu (Air) and Akash (Space). These five bhuta’s constitute the physical universe. The hymns in the four Vedas were compiled by various enlightened sages or seers ( ishi’s) through an estimated time span from 6,500 BC to 1,500 BC on various aspects of scientific truths unravelled by them regarding psychological matter (consciousness) pervading the physical matter (electrons) which is present in the whole material creation/universe in three forms. In latent form it is present as agni (fire) on the earth, in violent form as vayu (air), in dominating factor in mid sphere as Indra (deity of atmosphere), and in a dominating factor in celestial sphere in ionized or luminous form as Surya (sun). The seers were great visionaries who perceived the creation of universe in a scientific manner and revealed the mysteries of cosmic evolution with profound wisdom and theories which were, perhaps, too advanced until a few years back for the world to understand. It is only now that with the advent of modern concepts like quantum mechanics and string theory propounded by physicists and nuclear scientists, the ancient theories revealed in the Upanishads are being revisited. The later Sanskrit scriptures also present scientifically and in great detail the concepts of, amongst many others, the evolution of earth, rainfall, climatology, meteorology, hydrology, water management, environmental protection, etc. It will be interesting to know that the utmost reverence for the entities of Nature saw their deification in the ancient Indian culture. All those forces that were facilitators of rains, like Sun (also known as Aditya), wind, etc. were prayed as deities. A deity was also assigned to each main cosmic element/phenomenon. Thus, Indra is the deity for water (and heaven), Maruts are considered deities of winds and Aryama, Mitra, Varuna and Soma are the facilitators of water. Aditi is referred to mean universe. Fire (Agni) was also regarded as a deity. In Shatpatha Brahmana (14.16) are listed eight ‟sources‟ (or deities) of illumination and enlightenment, called „Ashta Vasus‟. All these are the Nature‟s forces as well as lunar mansions, said to be protecting and sustaining us. These are: Agni (Fire, energy), Prithivi (Earth), Vayu (Air), Antariksha (space, sky), Aditya (Sun), Dyaus (Heaven, firmament), Chandrama (Moon)

and Nakshatra (Constellations). Vishnu Purana mentions these 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) respectively. Environment and Ecology as Part of Ancient Indian Culture In Vedic cosmology, the earth (Prithivi) symbolises material base and the upper sky or heaven (Dyaus) symbolizes the unmanifested immortal source which together and between them, provide the environment (`paryavaran‟). The Rigvedic hymns vividly describe the DyavaPrithivi (Heaven and Earth) as `full of water‟, `decorated with ornaments of water‟, `abundantly blessed with love of water‟, `conservator of waters‟, etc. In Atharva Veda also, the seers treat earth as mother, upper sky or heaven as father, and atmosphere between them as brother and seek forgiveness for any inadvertent harm that may have been done to these „relatives‟. The import of the verses is to wish for clean and unpolluted earth and environment to which no harm or injury be done. “If atmosphere, earth, and sky and if father and mother we have injured, may this householder‟s Fire lead us from that to the world of their perfectly restored state. May mother earth, Aditi our birthplace, brother atmosphere (save) us from imprecation; may our father heaven be weal to us from paternal (guilt); having gone to my relatives, let me not fall down from their world.” (AV 6.120.1-2)1. The seer praises the Heaven and Earth (Dyava Prithivi) by saying “You are surrounded, Heaven and Earth, by water, you are the asylum for water; imbued with water, the augmenters of water, vast and manifold; you are the first propitiated in the sacrifice, the pious (people) pray to you for happiness, that the sacrifice (may be celebrated). May Heaven and Earth, the effusers of water, the milkers of water, dischargers of the functions of water, divinities, the promoters of sacrifice, the bestowers of wealth, of renown, of food, of male posterity, combine together.” (RV 6.70.45)2. -----------------------------------------------------------------------------1

ydNtir]< p&iwvImut *a< yNmatr< iptr< va ijih<ism, Ay< tSmadœ gahRpTyae nae Ai¶éidÚyait suk«tSy laekm! .A ve 6,120,1 ÉUimmaRtaiditnaeR jinÇ< æataNtir]miÉzSTya n>, *aEnR> ipta ipÈyaCD< Évait jaimm&Tva mav piTs laekat! .A ve 6,120,2

"&ten *avap&iwvI AÉIv&te "&tiïya "&tp&ca "&tv&xa, %vIR p&WvI haet&vUyeR puraeihte te #iÖàa $¦<te suMnim:qye. \k! 6,70,4 mxu nae *avap&iwvI imimi]ta mxuíuta mxuÊxe mxuìte, dxane y}< Ôiv[ c devta mih ïvae vajmSme suvIyRm!. \k! 6,70,5

Both Dyava-Prithivi are requested to be associated as guardians and to accept the prayer and praise for being benevolent to mankind and for protection (RV 1.185.9)3. The seers pray - “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”. It was well understood that the wellbeing of the mother earth depended on the preservation and sustenance of the environment, sometimes addressed by the seers as „earth‟s heart‟. Only a healthy earth could spread its benevolence to the people, so the sages of Atharva Veda say“The earth that was formerly water upon the ocean (of space), which the wise (seers) explored and understood 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.” The Rishi invites the Maruts (gods of wind) to create conditions whereby the rains are formed for showering on the earth. It is an excellent example of hydrologic phenomenon“Sons of strength, the Maruts, awaited by us; advance from the sky, Agni comes (to meet you) from the earth, the wind traverses the firmament; and Varuna comes with undulating waters (clouds).” (RV 1.161.14). In Vedas, Mitra and Varuna have been recognized as the facilitators of water. Mitra, in its ordinary sense is the name of the sun; Varuna, of the regent of the waters. As identified with the sun or as Adityas, Mitras and Varunas, are said to cause rains indirectly by producing evaporation, the vapours thus raised becoming condensed in the atmosphere descend again in showers. They are invoked in the following hymns to create favourable conditions for rains “I invoke Mitra of pure vigour, and Varuna, the devourer of foes; the joint accomplishers of the act bestowing water (on the earth). Mitra and Varuna, augmenters of water, dispensers of water, you connect this perfect rite with its true (reward).” (RV 1.2.7-8). The yagyas or sacrifices are in fact operations to achieve an object. Here sacrifice does not mean animal killing. The vedic mantras and Brahmanic Yagyas all signify parallelism between spirituality, astronomy and physics. The yagyas helped not only in rain-making but also in „cleaning‟ the environment by their disinfecting sacrificial fire and by destroying harmful disease-causing bacteria4. The ancient Indian philosophy has always advocated a peaceful coexistence not only amongst humanbeings, but also with every entity of Nature. It educated people to be looked at by every one as a friend and at the same time also to look at every constituent of the Nature with the„eyes -------------------------------------------------------------------3

%Éa z<sa nyaR mamivòamuÉe mamUtI Avsa scetam!, ÉUir icdyR> sudaStraye;a mdNt #;yem deva>. \k! 1,185,9

ANtdaRve ju÷ta Svetdœ yatuxan]y[< "&ten, Aaradœ r]a<is àit dh Tvm¶e n nae g&ha[amup tItpais. A ve 6,32,1

of a friend‟ (YV 36.18)5. They sought the blessing of the sun for their happiness, every part of the earth to be prosperous, and mountains, waters, and rivers to be propitious (RV 7.37.8)6. The importance of vital healing air, fresh unpolluted waters and healthy flora on earth that the people wished for is clearly mentioned in the hymn of Yajurveda (11.39)7. It was well recognised that any harm to the earth will be harm to the people, since they were supported by the all-sustaining earth only. The people therefore wished the earth to be strong (YV 13.18)8. They also wanted no harm to be done to the waters as well as to the plants and crops (YV 6.22)9. The seer prayed mother earth as a son and asked for strength from her natural gifts, and for her blessings and of father Parjanya (AV 12.1.12).10 The sages were aware of undesirable actions by humans that could pollute the waters or harm the nature‟s balance, whereby the waters could be unfit for drinking. The very thought of this unwise action propels him to ask for forgiveness - “Whatever the offence which we men commit, Varuna, against divine beings, whatever law of thine we may through ignorance violate, do not you, divine Varuna, punish us on account of that iniquity” ( RV 7.89.5). Waters have been described as medicinal and dissipators of disease. They have been prayed to act as medicine for all ailments. (RV 10.137.7). -----------------------------------------------------------------------------5

† te †< h ma imÇSy ma c]u;a svaRi[ ÉUtain smI]Ntam! , imÇSyah< c]u;a svaRi[ ÉUtain smI]e, imÇSy c]u;a smI]amhe. y ve 36,18

z< n> sUyR %éc]a %detu z< nítö> àidzae ÉvNtu, z< n> pvRta Øuvyae ÉvNtu z< n> isNxv> zmu sNTvap>. \k! 7,37,8

s< te vayumaRtirña dxatUÄanaya ùdy< yiÖkStm!, yae devana< cris àa[wen kSmE dev v;fStu tu_ym!. y ve 11,39

ÉUris ÉUimrSyiditris ivñxaya ivñSy ÉuvnSy xÇIR, p&iwvI— yCD p&iwvI— d°< h p&iwvI— ma ih< sI>. y ve 13,18

ma=pae maE;xIihR<sIxaRçae xaçae raj~Sttae vé[ nae muÁc …...y ve 6,22

yt! te mXy< p&iwiv y½ n_y< yaSt ^jRStNv> s<bÉUvu>, tasu nae xeýiÉ n> pvSv, mata ÉUim> puÇae=h< p&iwVya>, pjRNy> ipta s % n> ipptuR. A ve 12,1,12

Keeping an eye on the need for the earth to remain healthy, the visionaries wished it well without a thorn so that the people would have a pleasant habitation and a blissful life by sharing its development for peaceful sustenance (YV 36.13)11. The people 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)12. The prayers asked for benevolence of each of the entities of Nature for freedom from hunger for humans and kine, 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, the herbs to provide nourishing yields (RV 1.91.6, YV 13.27)13. The forests, all vegetations, herbs, biodiversity, crops as well as the land were eccepted as an important part of the ecology of the area and therefore protection, preservation and sustenance of these was sought in the prayers (A.V. 20.141.8)14. 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)15. How sacred is the water of India’s holy rivers today? In India, 11.5 crore (115 million) homes have no toilets, only 3 % rural population has sanitary facility, only 2% municipal waste water is treated from class-II cities and only 20% municipal waste water is treated in Class-I cities. The most revered and sacred rivers of our countryGanga and Yamuna are presently no more than dirty drains near important cities like Delhi, Kanpur, Agra, Banaras etc. from where highly toxic and polluted industrial and municipal waste water is discharged into the rivers. The Ganga, despite its amazing self-cleaning attributes, cannot keep up its fight against growing pollution. More than 800 crore liters per day (8000 Mill. litres/day) of sewage are generated by 23 towns, discharging 250 crore or 2500 Mill. litres/day sewage directly into the river along its course. Also, inadequate cremation procedures ----------------------------------------------------------------------11

Syaena p&iwiv nae Évan&]ra inveznI ,

yCDa n> zmR sàwa>. y ve 36,13 12

yiTk< ced< vé[ dEVye jneiÉÔaeh< mnu:yaíramis,

AicÄI yÄv xmaR yuyaeipm ma nStSmadensae dev rIir;>. \k! 7,89,5 13

mxu vata \tayte mxu ]riNt isNxv>, maXvInR> sNTvae;xI>. \k! 1,91,6 , y ve 13,27

mxumtIrae;xI*aRv Aapae mxumÚae ÉvTvNtir]m!, ]eÇSy pitmRxumÚae ASTvir:yNtae ANven< crem. A ve 20,141,8

*aEZc m #d< p&iwvI caNtir]< c me Vyc> , Ai¶> sUyR Aapae mexa< ivñe devaí s< dÊ> . A ve 12,1,53

contribute to a large number of partially burnt or unburnt corpses floating down the Ganga, not to mention livestock corpses. Similarly, the stretch between Wazirabad and Okhla barrage in Delhi is only 2% of its catchment area, but it contributes about 80% of the river‟s total pollution load. More than 5.8 crore people depend on the Yamuna River for drinking water, but at least 72 crore litres per day of wastewater entering the river is untreated, according to the National River Conservation Directorate, New Delhi, the central agency responsible for cleanup efforts in India. Organic pollutants and pathogens in wastewater make up approximately 75% to 80% of the river's pollution load, while most other pollution comes from industrial discharges. About 200 crore litres of sewage is pumped into the river Yamuna from Delhi every day, and its water is now unfit to support any life. Similar is the state of these holy rivers near other cities and towns. All of us have a great responsibility to ensure that our sacred rivers we have been worshipping for thousands of years remain fresh and clean. The traditional Indians sprinkle drops of water on themselves, invoking holy rivers for purification of the body thus- “In this water, I invoke the presence of holy waters from the rivers Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu and Cauvery to make this water pure and blissful”. Climate Change and Vedic Thoughts Due to reasons such as fast industrialization, increasing number of vehicles, indiscreet human actions, etc., it is estimated that the level of the two most significant greenhouse gases viz., carbon dioxide and methane has increased to an extent that was never seen during the past 650,000 years, resulting into a global temperature rise between 0.6°C and 0.9°C over the past century. Higher temperatures will lead to phenomena like more frequent droughts, change in weather patterns, more intense rainfalls, heat waves, sea-level rise etc. which are likely to affect several countries and millions of people. The Climate Change is a long term significant change in the „average weather‟ comprising a large number of factors such as average temperature, precipitation, wind patterns, change in average state of the atmosphere etc. that a region experiences. The broad causes of the climate change include the dynamic processes on Earth (like volcanoes, shifts, river meanders,…), external forces (such as solar-lunar inputs, solar flares etc), anthropogenic factors, like human activity ( such as land use, deforestation, emissions, agricultural practices etc.). Amazingly, 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. This is the reason that a large number of prayers to deities responsible for this are available. “May Pushan, Vishnu, Sarasvati and the seven rivers favour my call; may the waters, wind, the mountains, the trees, the earth hear my prayer” (Rigveda 8.54.4)16. ------------------------------------------------------------------------16

pU;a iv:[uhRvn< me srSvTyvNtu sÝ isNxv>, Aapae vat> pvRtasae vnSpit> z&[aetu p&iwvI hvm!. \Gved 8,54,4

The seers recognised that any changes caused due to indiscreet human activities could result in malevolent behavioral patterns of earth, waters, air, atmosphere, seasons, rainfall, crops, etc. Being conscious of this possibility, there are ample hymns and verses in the vedic as well as post-vedic Sanskrit literature alluding Nature‟s entities to be benevolent to mankind. Many of the modern concepts of holistic approach for ecological balance are reflected in the ancient literature. Protection of rivers, lakes and other water bodies, environment, ecology, as well as flora and fauna is the main message of the ancient tradition of India. It was well understood that wrong actions by individuals and society could harm the cycle of Nature and its functions. The bounties of the seasons and bliss of the Nature were sought through prayers, like in Sam Veda - “Rejoice in all the moods of Nature, experience the unseen divine glory manifested in various forms. Spring is the season of flowers and scented breeze which gladden the hearts, summer follows and has a beauty of its own. The rain with its dark clouds and dazzling flashes, bathes the entire earth with its splendour, autumn and winter too possess their peculiar charm and beauty.” The seers of Atharva Veda (12.1.36)17 pray for the abundance of various seasons and of the days and nights for the wellbeing of the inhabitants on earth. The seers offer their reverence to Nature‟s great bounties and hail all the divine powers pledging not to violate their commands (RV 1.27.13). The vedic sages had full understanding of the fact that the environment on earth depended much on the activities happening in the firmament (atmosphere) above when they said „yasya hridayam parame vyoman’ and prayed for bestowing brilliance and strength upon them and grant them supreme sovereignty (AV 12.1.8) 18. Solar flares (received from the sun) occasionally change, affecting the temperatures and the lunar outputs have an effect on the tides of the oceans. A change in solar output of only 1 percent per century would alter the Earth's average temperature by between 0.5-1.0° Celsius, as per climatic models. The Rishis knowing the effect of solar flares or „flames of fire‟ emitted by sun, wished Ashvins’ protection from any excessive intensity of sun‟s seven rays19(Rigveda 8.73.9). The ultraviolet rays coming from the sun, which are harmful for us are protected by the ozone layer in the sky. The Indian seers were aware of the existence of such a protecting layer as they give a clear reference to this by a prayer for Agni and Jataveda (Rigveda 10.51.1) who are -----------------------------------------------------------------------17

¢I:mSte ÉUme v;aRi[ zrÏemNt> izizrae vsNt> §tvSte ivihta haynIrhaeraÇe p&iwvI nae Êhatam! , A ve 12,1,36

ya[Rve=ix sillm¢ AasIdœ ya< mayaiÉrNvcrn! mnIi;[>, ySya ùdy< prme VyaemNTsTyenav&tmm&t< p&iwVya>, sa nae ÉUimiSTvi;< bl< raò+e dxtUÄme, A ve 12,1,8

à sÝviØrazsa xaramerzayt AiNt ;dœÉUtu vamv> . \Gved 8,73,9

represented by the sun for protection against any harmful rays20. Reference is also available in Rigveda (7.101.2) which depicts that the sun‟s intensity varies in different seasons and accordingly the solar flares are also change. This is a remarkable observation. The rays of the sun are said to be most powerful at dawn in the spring, at noon in the hot season and in the afternoon in the autumn. The seers therefore pray the rain god Parjanya for a right amount of sunshine and light in the three seasons21. It is indeed amazing that the ancient Indian ecological philosophy was so holistic in nature that every entity was assuaged to quietude – the atmosphere, the earth, the waters, the crops and vegetation…etc (YV 36.17 and AV 19.9.14 )22. To draw the awareness about- and importance of- water for human survival and to keep it unpolluted, various water festivals in different forms are held practically in all the countries. While the water fairs such as the World Water Forum held triennially and annual Stockholm Water Week/Festival (in Sweden) etc. are hailed as assemblies of a large number of people numbering upto about 25000, in terms of numbers these are no way comparable with the water festivals of India, popularly called `Kumbh‟ which are held every twelfth year on astronomically specific occasions at four places where an estimated 10-30 million people congregate on the banks of holy rivers for a dip. Water festivals throughout India are also celebrated in different forms on several auspicious days during a year in all the regions of the country. From birth till death in an Indian society, water remains an essential constituent in performing all rituals. Epilogue: A careful interpretation of the hymns contained in the ancient Indian literature reveals that water as also all other natural resources, were held in high esteem. The civilization paid greatest attention to maintaining a balance between the ecological entities and phenomena, so as to protect the environment. Water and the rivers were ordained to be treated with great respect to keep them pollution-free. It is a pity that we have forgotten the wise teachings of that culture, thus attracting miseries for ourselves. We can appreciate how the old practices and theories of water management and ecological preservation of ancient India are relevant even today, after thousands of years. In which civilization can one find such lofty principles of conservation, preservation and sustenance of the Nature‟s valuable resources and which says- do not damage the atmosphere (environment), do not harm water and vegetation (and forests); let the waters remain unpolluted, do not harm them (Yajurveda)23. Unfortunately, we are over-exploiting the natural resources and are interfering with the laws of Nature. The ancient Indian Sanskrit scriptures and civilization therefore offer us a lot to emulate and learn from. ----------------------------------------------------------------------------------20

mhÄÊLb< Swivr< tdasI*enaiviòt> àivveizwap>, ivña ApZyÓ÷xa te Ae jatvedStNvae dev @k>. -\Gved 10,51,1

yae vxRn Aae;xIna< yae Apa< yae ivñSy jgtae dev $ze, s iÇxatu zr[< zmR y<siÅÇvtuR Jyaeit> SviÉò(Sme. -\Gved 7,101,2

*aE> zaiNtrNtir]< zaiNt> p&iwvI zaiNtrap> zaiNtrae;xy> zaiNt>

ANtir]< ma ih<sI>. mapae maE;xIihR<sI>. zuÏa> Aap> ma ih<sIrap>.

- y ve

BIBLIOGRAPHY 1. Sharma, K.N. (1998): “Water – The Fulcrum of Ancient Indian Socio-Religious Traditions”, Proceedings of International Conference on `Water Resources at the Beginning of the 21 st Century‟, UNESCO, Paris, 3-6 June, 1998. 2. Yajurveda Samhita, Second Edition (1999), Ed. Ravi Prakash Arya, Parimal Prakashan, Delhi, India. 3. Rigveda Samhita, Parts 1-4 (1997), Ed Prakashan, Delhi, India.

Ravi Prakash Arya and K.L. Joshi, Parimal

4. Sam Veda Samhita, First Edition (1996), Ed. Ravi Prakash Arya, Parimal Prakashan, Delhi, India. 5. AtharvaVeda Samhita (2002), Ed. K.L.Joshi, Parimal Publications, Delhi, India. 6. Sharma, K.N (2005): “Unique Ideas on Water in Ancient Indian Scriptures and Culture”, XII World Congress of International Water Resources Association (IWRA), New Delhi, 2225 November, 2005. 7. Brihadaranyaka Upanishad (1985), Ed. Swami Sivananda, The Divine Life Society, P.O. Shivanandanagar, U.P., India. 8. Vedic, Buddhist and Jain Traditions Vol.2 (1995), Ed. Sampat Narayanan, IGNCA, New Delhi, ISBN 81-246-0038-4. 9. Sharma, K.N. (2002): “Status of Water in Ancient Indian Literature and Mythology”, Second International Conference of IWHA, Bergen, Norway, 2002. 10. Ramanathan, A.S. (1993) : “Weather Science in Ancient India”, Rajasthan Patrika Limited, Jaipur, India. 11. Sharma, K.N. (2005): “Environmental Protection and Water Reverence in Ancient Indian Culture”, International Conference on Water Culture and Water Environment Protection, Kunming City, China, 5-8 Sept. 2005 . 12. www.vedanta-newyork.org/articles/cosmology_in_vedanta.htm. 13. The Nature of Matter, Vol.4 (1995), Ed. Jayant V. Narlikar, IGNCA, New Delhi. 14. Sharma, K.N. (2009): “Vedic Perspective on Environment”, The Speaking Tree, Times of India, 4 June 2009.<http://timesofindia.indiatimes.com/articleshow/4613346.cms> (Paper presented at the International Sanskrit Conference on Universal Vision of Sanskrit Intellectuals at Jaipur, India, 18-20 July, 2009)