ANCIENT RISHIS, Nature and Rigvedam
The Rigveda, one of the oldest known scriptures in the world, not only
embodies the spiritual beliefs of ancient India but also reflects the
profound connection between the rishis and nature.The rishis, revered sages
of ancient India, had an intricate relationship with the natural world.
They lived in harmony with nature, seeking solace and inspiration in its
varied elements. This harmony is vividly captured in the hymns of the
Rigveda, where nature is personified and revered as divine. The rishis
perceived the universe as an interconnected web where every natural element
had a spiritual essence.
In the Rigveda, rivers like the Sarasvati are celebrated as goddesses,
embodying purity and abundance. Mountains are revered as majestic and
steadfast, symbolizing strength and stability. The sun, moon, and stars are
depicted as cosmic deities, illuminating the universe with their divine
light. The rishis found spiritual significance in every aspect of nature,
recognizing the divine presence in all its forms. Moreover, the hymns in
the Rigveda often express gratitude and reverence for the bounties of
nature. They acknowledge the life-sustaining forces of the earth, such as
water, air, and fire, portraying them as essential elements of creation and
existence. The rishis understood the delicate balance within nature and
emphasized the importance of preserving this balance for the welfare of all
beings.
The connection between the rishis and nature wasn't merely theoretical or
symbolic. Many rishis sought solitude in the heart of nature, choosing
forests, mountains, or riverbanks as their abodes for meditation and
contemplation. These serene environments offered them a conducive setting
to delve deeper into spiritual insights and wisdom. Overall, the Rigveda
stands as a testament to the deep reverence the ancient rishis held for
nature. Their profound understanding of the interconnectedness of all life
forms and their recognition of the divine within nature continue to inspire
spiritual thought and environmental ethics in India and beyond.
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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 Vedas deal with knowledge, the knowledge of all
sorts. They cover knowledge both physical and spiritual. They are source of
all knowledge according to Manusmrithi. 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.
(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 are explained 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. 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*).
Attributes assigned to deities fit in their natural forms and
activities, as Soma is green, 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.
Opening Vedic verse in itself is the bright nature.
अग्निम् । ईळे । पुरःहितम् । यज्ञस्य । देवम् । ऋत्विजम् । होतारम् ।
रत्नधातमम् ॥
agnim | īḷe | puraḥ-hitam | yajñasya | devam | ṛtvijam | hotāram |
ratna-dhātamam
“I glorify Agni, the high priest of the sacrifice, the divine, the
ministrant, who presents the oblation (to the gods), and is the possessor
of great wealth.”
In Vedic view, this world consists of Agni i.e., fire or heat and
Soma i.e. water. Sun (Surya) is the soul of all which is moving and also of
which is not moving. Indra is most powerful god who kills *Vritra*, the
symbol of cloud to free waters. *Vritra *means one who covers and is
derived from the root vri, 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 *Vritra*. 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 *Devamata*; 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, Usas
etc.
“We invoke to this sacrifice for present protection Indra, the chief of the
Maruts, the showerer (of benefits) augmenting (in glory), overcoming many
foes, divine regulator (of good and ill), the subduer of all (enemies), the
fierce, the bestower of strength.”
म॒रुत्व॑न्तम् । वृष॒भम् । व॒वृ॒धा॒नम् । अक॑वऽअरिम् । दि॒व्यम् । शा॒सम् ।
इन्द्र॑म् । वि॒श्वा॒ऽसहम् । अव॑से । नूत॑नाय । उ॒ग्रम् । स॒हः॒ऽदाम् । इ॒ह ।
तम् । हु॒वे॒म॒ ॥
मरुत्वन्तम् । वृषभम् । ववृधानम् । अकवअरिम् । दिव्यम् । शासम् । इन्द्रम् ।
विश्वासहम् । अवसे । नूतनाय । उग्रम् । सहःदाम् । इह । तम् । हुवेम ॥
marutvantam | vṛṣabham | vavṛdhānam | akava-arim | divyam | śāsam | indram
| viśvāsaham | avase | nūtanāya | ugram | sahaḥ-dām | iha | tam | huvema
(RV 3 47 5)
“You, Indra, are the showerer of heaven, the bearer of earth, the
feeder of the rivers, the supplier of the aggregated (waters); for you,
showerer (of benefits), who are the most excellent shedder of rain, the
sweet Soma, the honey-flavoured, is ready to be quaffed.”
वृषा । असि । दिवः । वृषभः । पृथिव्याः । वृषा । सिन्धूनाम् । वृषभः ।
स्तियानाम् । वृष्णे । ते । इन्दुः । वृषभ । पीपाय । स्वादुः । रसः । मधुपेयः
। वराय ॥
vṛṣā | asi | divaḥ | vṛṣabhaḥ | pṛthivyāḥ | vṛṣā | sindhūnām | vṛṣabhaḥ |
stiyānām | vṛṣṇe | te | induḥ | vṛṣabha | pīpāya | svāduḥ | rasaḥ |
madhu-peyaḥ | varāya
8.64.4. éhi préhi kṣáyo diví
8.53.1. upamáṃ tvā maghónãṃ jyéṣṭhaṃ ca vṛṣabhā́ṇãm
3.39.2. diváś cid á̄ pūrviyá̄ já̄yamānā ví já̄gṛvir vidáthe śasyámānā
bhadrā́ vástrāṇi árjunā vásānā séyám asmé sanajā́ pítriyā dh ḥ̄́
3.39.5. ... sú̄ryaṃ viveda támasi kṣiyántam
3.39.7. jyótir vṛṇīta támaso vijānánn ...
3.44.2. haryánn uṣásam arcayaḥ sú̄ryaṃ haryánn arocayaḥ
4.16.4. súvar yád védi sudṛ́śīkam arkaír máhi jyótī rurucur yád dha vástoḥ
andhā́ támāṃsi dúdhitā vicákṣe nṛ́bhyaś cakāra nṛ́tamo abhíṣṭau
2.21.4. ... índraḥ suyajñá uṣásaḥ súvar janat
1.16.3. índram prātár havāmaha
3.44.4. jajñānó hárito vṛ́ṣā víśvam ā́ bhāti rocanám ...
6.21.3. sá ít támo avayunáṃ tatanvát sū́riyeṇa vayúnavac cakāra.
10.89.13. ánv áha mā́sā ánu íd vánāni ánu óṣadhīr ánu párvatāsaḥ
ánu índraṃ ródasī vāvaśāné ánv ā́po ajihata jā́yamānam
3.49.4. dhartā́ divó rájasas pṛṣṭá ūrdhvó rátho ná vāyúr vásubhir niyútvān
kṣapá̄ṃ vastā́ janitā́ sū́riyasya víbhaktā bhāgáṃ dhiṣáṇeva vā́jam
2.17.2. ... śīrṣáṇi dyā́m mahinā́ práty amuñcata
So many Verses in RV alone the first knowledge book of the earth.
(2) *Cosmic Order ‘Rita’ and Varuna*: In the Vedas, the order of
verses Universe is called ‘*Rita.*’ *Rita *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, even gods are abided by the ‘
*Rita*’ and they are born of *Rita*. It is controlling and sustaining
power. It sustains sun in the sky. *Rita *as Universal Law governs
everything in the cosmos. The whole of the manifested universe is working
under *Rita*. In the Vedas, Varuna is depicted as the Lord of *Rita*, the
universal natural order.
(3) *Division of Universe*: 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 *Prithiv , *and that is what the name *Prithivi
*means: the broad and 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.
*CONCEPT OF WATER ‘APAH’*
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 (*Divyah*)
2. Natural spring (*Sravanti*)
3. Wells and canals (*Khanitrimah*)
4. Lakes (*Svayamjah*)
5. Rivers (*Samudrarthah*)29
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.’ The cycle of water is described. From ocean waters
reach to sky and from sky come back to earth. Rainwaters are glorified. The
rain-cloud is depicted as *Parjanya *god. (KR Do not hear to ill-knowledged
who spoke on this word unknowingly some time before) The fight between
Indra and *Vritra *is a celebrated story from the Rig-veda. Indra is
called *Apsu-jit *or conquering the waters, while *Vritra *is encompassing
them. *Vritra *holds the rain and covers waters and thus being faulty is
killed by *Indra *through his weapon called *Vajra *i.e., thunderbolt. The
Indra-Vritra 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.
*CONCEPT OF AIR ‘VAYU’*
Hilly areas are full of medicated air consisted of herbal 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. Ancient Indians,
therefore, emphasized that the unpolluted, pure air is source of good
health, happiness and long life.
*CONCEPT OF ETHER ‘AKASHA’*
Modern environmentalists 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. 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 *Antariksha*.’ *. CONCEPT OF
MIND ‘MANAS’*
The logicians recognize *Manas *as one of the nine basic substances in the
universe. 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 consciousness of Vedic
seers, we find many ideas discussed in Vedic literature on the pollution of
mind and its precautions.
*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. All the three types of living creatures found in the universe
have distance environment and every living creature has an environment of
its own. Domestic animals, as well as wild animals along with human beings
should live in peace under the control of certain deities like Rudra,
Pushan 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.
*PLANTS AND HERBS ‘OSHADHI’*
*Oshadhi Sukta *of Rig-veda addresses to plants and vegetables as mother,
‘O Mother! Hundreds are your birth places and thousands re your shoots.’
The plants came to existence on their earth before the creation of animals.
Chandogya Upanishad elaborates šwater have generated plants which in turn
generated food. The Atharvaveda mentions certain names of *Oshadhis *with
their values. Later this information became important source for the
Ayurveda. The Rig-veda instructs that forests should not be destroyed. The
Atharvaveda talks about the relation of plants with earth, ‘The earth is
keeper of creation, container of forests, trees and herbs.’ Plants are
live. There is an important quotation in a Purana which says, ‘One tree is
equal to ten sons.’ The Atharvaveda prays for continuous growth of
herbs,³‘O Earth! What on you, I dig out, let that quickly grow over. And
another prayer says, ‘O Earth! Let me not hit your vitals.’
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 Ishavasyopanishad ‘One should enjoy with renouncing or giving up
others part. 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. KR
IRS 2 1 24
---------- Forwarded message ---------
From: Markendeya Yeddanapudi <[email protected]>
Date: Tue, 2 Jan 2024 at 08:57
Subject: Expressing in Feelings the Manifestations of Nature
To: ggroup <[email protected]>, thatha patty <
[email protected]>, <[email protected]>,
Satyanarayana Kunamneni <[email protected]>, <[email protected]>,
viswanatham vangapally <[email protected]>, Rajaram Krishnamurthy
<[email protected]>, Ramamurti PV <[email protected]>, Rangarajan
T.N.C. <[email protected]>, Kunamneni Satyanarayana <
[email protected]>, Ramu S <[email protected]>, Deepali Hadker <
[email protected]>, Krishnamacharyulu Nanduri <
[email protected]>
--
*Mar*Expressing in Feelings the Manifestations of Nature
Rene Descartes did not happen in the East. We did not have his mechanical
paradigm. For our Rishis nature brimmed with emotions only. They saw the
emotional God everywhere. They did not see mechanical structures only,
without emotions and sensations as subject matters for defining definitions
and limiting their mechanical power (Horse Power?) in scopes. For them
nature consisted of the Biosphere full with the living and emotionally
interacting life forms, which spoke in emotional actions.
They saw the manifestations of nature in terms of emotions, identified them
with their breathing, smelling and sensing, and represented them in epics,
stories, songs and sculptures. Their subjects were living and emotional and
their predication too was emotional, not mechanical and inanimate. They
actually mastered not only the five senses, but also the sixth sense called
the proprioception, the sense of sensing one’s position to the other
manifestations of nature and the seventh sense or the immune input that
preserved them as individual entities and not get mixed away into the
nature. Their observations were not Cartesian but emotional and
proprioceptive. Their proprioception, was emotional and inclusive not
mechanical, detached and scientific.
They partnered with nature in perceiving and understanding which
automatically entered into their internal hormonal communications. They
felt their perceptions and represented them as the animate characters of
epics and stories. If their perceptions and understanding also could be
called sciences, then they differed from the present day sciences at the
fundamental level where they partnered with nature and not detach
themselves as observers to observe with a mechanical mind. They strived to
be macro beings, as part of nature, not as outside observers. They
recognized the basic fact that there is no outside of the Universe to do
the scientific observation and that one participates in the Universe, and
cannot lag behind the universe to do the scientific observation.
Many a natural power which nature gave them because they participated with
nature as a limb of nature are lost today due to the abandonment of one’s
partnership with nature. Those natural powers have become supernatural
powers today. They are not supernatural powers but the lost faculties which
nature bestows on all organisms. Just like your hand which gets power from
your whole body one got power from earth as a limb of earth.
Free and healthy nature includes you and you get the health and strength of
nature as a limb of nature. Many a characteristic and strengths of nature
come to you also. Brilliant ideas as revelations happen into you via
feelings. It is actually violence against the profound revelations by
imposing the logic of the machine on those revelations as the great spell
of emotions gets lost in the Cartesian approach. One expresses creativity
with stories, epics, dramas and dances and songs and poems.
Science and Technology are converting us into inanimate machines. Today
Robots are becoming our ideals and role models. And all the 24 hours of the
day we are destroying nature as economic activity. Please write your own
poems and songs, stories and plays. Just sit beside a tree or plant with
flowers.
YM
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