A verse from *Rig-Veda* says, *“**Thousands and Hundreds of years if you want to enjoy the fruits and happiness of life, then take up systematic planting of trees*”. These verses carry a message to desist from inflicting any injury to the earth and embark upon constant a forestation for survival or else the ecological balance of the earth would be jeopardized.
त्वम् । उत्तमा । असि । ओषधे । तव । वृक्षाः । उपस्तयः । उपस्तिः । अस्तु । सः । अस्माकम् । यः । अस्मान् । अभिदासति ॥ tvam | ut-tamā | asi | oṣadhe | tava | vṛkṣāḥ | upastayaḥ | upastiḥ | astu | saḥ | asmākam | yaḥ | asmān | abhi-dāsati 10 97 23 RV *Sāyaṇa: Ṛgveda-bhāṣya* May the trees shelter you, and may he who is our foe become our own servant. Hymn IX of Book 10 of *Rig Veda* is dedicated to Water. The hymn recognizes the life-giving ability of water, not only physically but also spiritually. The prayer concludes that plentiful supply of pure water be always available. āpo hi ṣṭhā mayobhuvastā na ūrje dadhātana | maheraṇāya cakṣase || yo vaḥ śivatamo rasastasya bhajayateha naḥ | uśatīrivamātaraḥ || tasmā araṃ ghamāma vo yasya kṣayāya jinvatha | āpojanayathā ca naḥ || śaṃ no devīrabhiṣṭaya āpo bhavantu pītaye | śaṃ yorabhi sravantu naḥ || īśānā vāryāṇāṃ kṣayantīścarṣaṇīnām | apoyācāmi bheṣajam || apsu me somo abravīdantarviśvāni bheṣajā | aghniṃ caviśvaśambhuvam || āpaḥ pṛṇīta bheṣajāṃ varūthaṃ tanve mama | jyok casūryaṃ dṛśe || idamāpaḥ pra vahata yat kiṃ ca duritaṃ mayi | yad vāhamabhidudroha yad va śepa utānṛtam || āpo adyānvacāriṣaṃ rasena samaghasmahi | payasvānaghnaā ghahi taṃ mā saṃ sṛja varcasā || *HYMN IX. Waters.* 1. YE, Waters, are beneficent: so help ye us to energy That we may look on great delight. 2 Give us a portion of the sap, the most auspicious that ye have, Like mothers in their longing love. 3 To you we gladly come for him to whose abode ye send us on; And, Waters, give us procreant strength. 4 The Waters. be to us for drink, Goddesses for our aid and bliss: Let them stream to us health and strength. 5 1 beg the Floods to give us balm, these Queens who rule o’er precious things, And have supreme control of men. 6 Within the Waters-Soma thus hath told me-dwell all balms that heal, And Agni, he who blesseth all. 7 O Waters, teem with medicine to keep my body safe from harm, So that I long may see the Sun. 8 Whatever sin is found in me, whatever evil I have wrought, If I have lied or falsely sworn, Waters, remove it far from me. 9 The Waters I this day have sought, and to their moisture have we come: O Agni, rich in milk, come thou, and with thy splendour cover me. Further, *Rig Veda* 1.6.3 states: "Nature's beauty is an art of God. Let us feel the touch of God'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 God's creative fancy." yuñjanti bradhnamaruṣaṃ carantaṃ pari tasthuṣaḥ | rocanterocanā divi || yuñjantyasya kāmyā harī vipakṣasā rathe | śoṇā dhṛṣṇū nṛvāhasā || ketuṃ kṛṇvannaketave peśo maryā apeśase | samuṣadbhirajāyathāḥ || ādaha svadhāmanu punargharbhatvamerire | dadhānā nāmayajñiyam || vīḷu cidārujatnubhirghuhā cidindra vahnibhiḥ | avinda usriyā anu || devayanto yathā matimachā vidadvasuṃ ghiraḥ | mahāmanūṣata śrutam || indreṇa saṃ hi dṛkṣase saṃjaghmāno abibhyuṣā | mandū samānavarcasā || anavadyairabhidyubhirmakhaḥ sahasvadarcati | ghaṇairindrasya kāmyaiḥ || ataḥ parijmannā ghahi divo vā rocanādadhi | samasminnṛñjate ghiraḥ || ito vā sātimīmahe divo vā pārthivādadhi | indraṃ mahovā rajasaḥ || The *Yajurveda* too mentions about plants and animals, the ill effects of cutting the trees; and the poisoning of the atmosphere; but it also discusses about energy relations of the global ecosystem. “*No persons should kill animals helpful to air”* (Y.V.13.37). *Further, Yajurveda* (16:17) mantra says that for the protection of the country from all sides, the forests have to be well protected. From such mantras one is able to understand the importance given to environment even during the Vedic days. The *Atharvana Veda* says that "*Let there be peace in the heavens, the Earth, the atmosphere, the water, the herbs, the vegetation, among the divine beings and in Brahman, the absolute reality. Let everything be at peace and in peace. Only then will we find peace*." Although there was as such no concept of the word “*Pollution*” those days, but it was referred in terms of “*Poisoning*” of environment. In the verse 18.17 it recalls that three things cover the universe the air, water and the plants and they are essential for all lives on earth to exist. “*Plants and herbs destroy poisons* (*pollutants*)” (A.V.8.7.10); “*Purity of atmosphere checks poisoning (pollution*)” (A.V.8.2.25). The Vedic Hymn to the Earth, the *Prithvi Sukta* in *Atharva Veda*, is unquestionably the oldest and the most evocative environmental invocation. In it, the Vedic seer solemnly declares the enduring filial allegiance of humankind to Mother Earth: *'Mata Bhumih Putroham Prithivyah*: Earth is my mother, I am her son.' Mother Earth is celebrated for all her natural bounties and particularly for her gifts of herbs and vegetation. Her blessings are sought for prosperity in all endeavours and fulfilment of all righteous aspirations. A covenant is made that humankind shall secure the Earth against all environmental trespass and shall never let her be oppressed. A soul-stirring prayer is sung in one of the hymns for the preservation and conservation of hills, snow-clad mountains, and all brown, black and red earth, unhurt, un-smitten, unwounded, unbroken and well defended by Indra. The Vedic seers regarded the Earth as 'sacred space' for the consecrated endeavours and aspirations of humankind and for the practice of restraint and responsibility. This affirmative view of the inviolable sacred space in human consciousness is integral to the Vedas and the Upanishads. On it rests the Vedic vision of a world filled with the purity of the spiritual environment and the sanctity of environmental spirituality and morality. The Vedas therefore, advise become divine bureaucrats of God to save this divine planet from social, moral and physical pollution. The Upanishads are appeared in the later period of Vedic Age. The Upanishads sages perceived the existence of God in trees and other plants and those were gifted to man as a companion for mutual survival. “The God who exists in the Universe, lives in air, water, in fire and also in trees and herbs, men should have reverence for them”. The Upanishads explains the interdependence of these elements in relation to Brahman, the supreme reality, from which they arise: “From Brahman arises space, from space arises air, from air arises fire, from fire arises water, and from water arises earth.” The *Isha-Upanishad* has revealed the secrets of existence of life on earth and the importance of every organism for mutual survival. Here is a hymn from Isha Upanishad: *"Everything in the universe belongs to the Supreme God. Therefore, take only what you need, that is set aside for you. Do not take anything else, for you know to whom it belongs". * Thus, in the *Mudaka Upanishad *the divine is described as follows: *“Fire is head, his eyes are the moon and the sun; The regions of space are his ears, his voice the revealed Veda, The wind is his breadth, his heart is the entire universe, The earth is his footstool, Truly he is the inner soul of all.”* We have 18 main Puranas and 18 Sub-Puranas. All Puranas contain messages related to conservation of environment. For example, in *Narasimhapuranam* mentioned that killing of birds for eating was prohibited. “O, wicket men, if you kill a bird then you are bathing in a river, pilgrimage, worship and yagnas are all useless”. In the Skanta Purana, “The inhabitants of a house which has sacred basil (*Ocimum sanctum-Tulsi plant*) are fortunate. In *Varah Purana* (172.39) says that “One who plants a peepal (Ficus religiosa), one neem (Azadirachta indica), one Banyan (Ficus benghalensis), two pomegranates (Punica grantum), two orange (Citrus reticulate), five Mango trees (mangifera indica) and ten flowering plants or creepers shall never go the hell’. The *Matsya Purana* mentions about ‘Vanamahotsava Festival’. In *Padma Purana* (56.40-41) ‘the cutting of a green tree is an offence punishable in hell.’ Further, the *Padmapurana *warns: "A person who is engaged in killing creatures, polluting wells, and ponds and tanks, and destroying gardens, certainly goes to hell.*"* (Padmapurana, Bhoomikhanda 96.7-8) *Valmiki Ramayana* is the First Poem (Adi Kavya) in Sanskrit language. The interaction between man and nature is quite evident throughout the Poem. The very first instance which formed the source of the Epic poem is the episode of Valmiki cursing a hunter who shot down a heron bird when it was in union with the female counterpart. The following verse bursts forth from the mouth of *Valmiki* which became the “first” verse to be composed by a man: *Maa Nishaada pratishtaam tvam agamah saashvatee samaah, |* *Yat Krauncha-mithunaad ekam avaadheeh kaama-mohitam ||* “O hunter! You will not live for long since you shot down the male one out of a pair of heron birds as it was making love.”. This suggests the *importance attached to the preservation of life in forests*. None was entitled to kill any animal, bird or animal in the vicinity of the tapovana (penance groves) or even the forests unless it was absolutely necessary. During the Ramayana age there were dense forests e.g., *Chitrakoota, Naimishaaranya, Dandakaranya, Panchavati* etc., which abounded in wild life. A very interesting and eventful part of Rama’s life is associated with his wanderings in the dense forests of India. Trees are treated with great respect because, like all living things, trees have an atman or soul. The holy scripture *Bhagavatam* (Volume 2, Chapter 1, Verses 32-33) says, "The air is His breath, the trees are the hairs of His body, The oceans His waist, the hills and mountains are His bones, The rivers are the veins of the Cosmic Being (Brahman), His movements are the passing of ages". *In **The Bhagavad Gita* <http://www.hinduwisdom.info/Hindu_Scriptures.htm>*, sloka 20, Chapter 10, **Lord Krishna* <http://www.hinduwisdom.info/Hindu_Scriptures.htm> *says, "I am the Self seated in the heart of all creatures. I am the beginning, the middle and the very end of all beings". All beings have, therefore to be treated alike."* Further, *Bhagavad Gita* 3:12 says that: *For, so sustained by sacrifice, the gods will give you the food of your desire. Whoso enjoys their gift, yet gives nothing, is a thief, no more, no less.* In the *Charak Samhita*, destruction of forests is taken as destruction of the state, and reforestation an act of rebuilding the state and advancing its welfare. Protection of animals is considered a sacred duty. The *Mahabharata* hints that the basic elements of nature constitute the Cosmic Being -- the mountains His bones, the earth His flesh, the sea His blood, the sky His abdomen, the air His breath and agni (fire) His energy. Wherever we look in Hindu scripture, we can find references reinforcing the central pillar of Hindu environmental thought: All is God, all is Divine, all is to be treated with reverence and respect, all is sacred. Hinduism has revered the tree for thousands of years. Official seals from the Indus Valley civilization (circa 3000 BC) depict the tree as a powerful symbol of abundance. King Ashoka (304 – 232 BC) created laws and edicts for the protection of forests. By recognizing the five elements that were essential for life and elevating every species of plant and animal to sanctity, Ancient Indians recognized and respected the importance of biodiversity. But today people pollute and destroy with impunity. The earth and its bounties are sacred creations. Unless we revere them and revive a respect for their sanctity, we have little chance of saving them. The protection of forests as sacred forests and of several tree species as sacred trees belongs to the religion-based conservation ethos of ancient people all over the world. Although such practices became extinct in most parts of the world, basically due to changes in religion, and during recent times due to changes in resource use patterns, conserving sacred forests continue to be of much importance in religion, culture and resource use systems in many parts of India. *IMPACTS OF RELIGION ACTIVITIES AS ENVIRONMENTAL DEGRADATION* “*Waters have healing powers, they drive disease away; they have a balm for all, let them make medicines (RV, X; 137; 6, 7); this reminds us of the fact that water is the substance that has the greatest dissolving power. A very large amount of substances are water soluable*.” The above suktam has been mistakenly understood by our people. Sometime our rituals have become restricted to festivals without a trace of the spiritual core. The archetypal example is that of pollution of rivers. Ganga and Yamuna, the most revered of all the rivers, have been polluted beyond imagination and all in the name of reverence. From immersion of bodies to mass bathing on auspicious occasions like *Kumbh* and *Ardh-Kumbh*, several activities have led to a phenomenal increase in the microorganism content of the water, as indicated by the biological oxygen demand. The Vedas deal exhaustively with the splendors of the cosmos in a wholesome manner. They unravel the mysteries of the vast and unexplored forests. The earth is upheld by stationary Sun, sunrays which revolve like deer is protected by people following Rta (Cosmic Laws of Necessity). *There is a prayer O men: collect heroes who will help in the preservation of land (RV 5-75-11)*. Vedas told the mankind that Earth (Prithvi) moves very fast on its subtle axle which does not get rusted and gives no jerks to animate and inanimate life/things. Earth produces medicinal herbs which make bodies of human beings and animals disease less. (RV 5-74-3) kūṣṭho devāv aśvinādyā divo manāvasū | tac chravatho vṛṣaṇvasū atrir vām ā vivāsati || kuha tyā kuha nu śrutā divi devā nāsatyā | kasminn ā yatatho jane ko vāṃ nadīnāṃ sacā || kaṃ yāthaḥ kaṃ ha ghachathaḥ kam achā yuñjāthe ratham | kasya brahmāṇi raṇyatho vayaṃ vām uśmasīṣṭaye ||3 5 74 pauraṃ cid dhy udaprutam paura paurāya jinvathaḥ | yad īṃ ghṛbhītatātaye siṃham iva druhas pade || pra cyavānāj jujuruṣo vavrim atkaṃ na muñcathaḥ | yuvā yadī kṛthaḥ punar ā kāmam ṛṇve vadhvaḥ || asti hi vām iha stotā smasi vāṃ saṃdṛśi śriye | nū śrutam ma ā ghatam avobhir vājinīvasū || ko vām adya purūṇām ā vavne martyānām | ko vipro vipravāhasā ko yajñair vājinīvasū || ā vāṃ ratho rathānāṃ yeṣṭho yātv aśvinā | purū cid asmayus tira āṅghūṣo martyeṣv ā || śam ū ṣu vām madhūyuvāsmākam astu carkṛtiḥ | arvācīnā vicetasā vibhiḥ śyeneva dīyatam || aśvinā yad dha karhi cic chuśrūyātam imaṃ havam | vasvīr ū ṣu vām bhujaḥ pṛñcanti su vām pṛcaḥ || KR IRS 10223 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqA9WHyO6tQegL2mVm7eB%2BoML6MzvQVFxmraYMPJgbH%3DQ%40mail.gmail.com.
