Biocentrism in Vedic Tradition

The concept of environmentalism can be found long back in Vedic literature. This section of the chapter will make an attempt to show that ancient Vedic literature comprises with rich resources of environmentalism in the gross sense of biocentrism which considered world as a life-flux, full-of-life. So, we should show reverence for life. The Hindu tradition emerged over a long course of time. And, the teachings of these traditions are found in the sacred books of Vedas²⁰⁵. Historians took different stands to determine period of the Vedas. Till now, we know about only four Vedas:

Vedas (Approximate 2500-1500 BCE) Three segments of Vedas TheRigveda* containing hymns

The Yajurveda* containing formulas The Samaveda* containing formulas The Atharveda A collection of spells and

incantations. An apostrophic charms and speculative hymns.

1. The Samhita

("collection"),

2. The Brahmanas are prose texts

3. The Aranyakas : Forest Treaties,

4. Upanishads

* The first three Vedas is named "trayī vidyā" (the triple sacred science) Table 1.1: Different sects of Vedas

The different sects of Vedas contain particular view of the origin of the universe.

Furthermore, Vedas has contributed to the knowledge of environmentalism. The

205Veda means vision or wisdom. It incorporates different sorts of ritual, customs and tradition relegated to our social, domestic and religious life.

See for details: Monier, Williams (ed.), 2006. Monier-Williams Sanskrit Dictionary, India:

Nataraj Books.

Vedic term Paryavarana has the similar meaning of the modern concept of environment. The term environment also connotes the interrelationship among land, water, fire and air. In the Atharvaveda, there are also words like Vritavrita²⁰⁶, Abhivarah²⁰⁷, Avritah²⁰⁸, and Parivrita²⁰⁹ used in the sense of environment. The central meanings of these words refer to the sense of “all objects [biotic and abiotic]

around in our surroundings”. Sometimes, the concept Chandamsi²¹⁰ is also used in the sense of surrounding that insists three elements: (i) elements that are varied, (ii) elements that are visible and (iii) elements that are full of qualities. According to the ideas found in the Upanishads²¹¹, the elements of our surroundings are five in number: i. earth or land, ii. air, iii. water, iv. ether, and v. light or luster. All these elements and the living beings are closely inter-connected with each other in nature, thus maintaining balance in it. It also upholds the view that everything originates from nature and also dissolves nature.

Nature comprises nine elements (it is called tatvas in Sanskrit). All these elements do not originate at the time, but phase by phase. In the first phase, three elements of nature, such as water, earth, and sky come into the scenario. The fifth and the sixth elements are flying birds and aquatic animals who come in the second phase. At the third and fourth level land (seventh element) and air (eighth element) come respectively. Finally, fire (ninth element) appears in the Vedas as a forceful one.

In Vedic literature, many Gods are presented through different hymns. Their roles and performances are also described in themselves. The great three Gods are encompassing three parts of the cosmic sphere. We can show these through the following table:

206 Atharvaveda : 12.1.52.

207 Atharvaveda : 1.32.4.

208 Atharvaveda : 10.1.30.

209 Atharvaveda : 10.8.31.

210 Atharvaveda : 18.1.17.

211 Aitareya Upanishad, 3.3

Gods Place/Sphere Forms of Energy Classification of Gods²¹²

Agni Earth Fire on the earth Lower/mother

Indra In the

atmosphere

Air in intermediate space Middle/brother

Sun In the heaven Brightness/light in upper reign

Upper/Father

Table 1.2: Gods and cosmic representation in the Vedas

All the strata of cosmic universe are tied together within force of energy. In fact, this energy is the symbol of life. Heaven and earth together are our parents, and they play their specific role to sustain all creatures. In Rig-Veda, the earth is mentioned as Prithivi. But, in the six hymn the earth is addressed as a Dyavaprithivi. In the Atharvaveda, the concept of earth is explored at least in one hymn out of its 63 verses. In the Bhumisukta (sometimes it is known Prithivisukta), the concept of Prithivi appears as an understanding of environmental consciousness. The great goddess in the Veda also appears here in different names²¹³

(i) Vasudha : for wealth-container (ii) Hiranyavaksha : for gold- holder

(iii) Jagato Niveshani : for all beings, including other creatures of the whole world.

(iv) Visvambhara : Jagato Niveshani is also a representative of the whole universe

The earth is the container of all things. It provides her support to sustain life of mountains, rivers, oceans, and herbs. The mother, being the wealth-container, takes the responsibility of food and prosperity of all her components. The sun as an immortal heart of the earth, it gives light, force, and strength to all the beings.

In the hymns of Atharvaveda, it has been said that the earth is the holder of Agni (fire) and Indra, who appears on the earth as a geothermal and geomagnetic field,

212 In one of the hymns of Rig Veda says :

Rigveda 1.164.33: “Heaven is my father, brother atmosphere is my navel, and the great earth is my mother”.

213Atharvaveda : 12.1.15;

Atharvaveda : 12.1.45

helps to generate all necessary forces and strength as is required for all its parts (components). All these activities and holding force and strength are existed in her, thus, she has become divine as well as a respected goddess to whom we have to show our respect. Thus, the earth is full of life. It is a miniature reflection of the cosmic universe. She is giving us living resources, and establishing balance among all things.

In the subsequent chapter, I will discuss the philosophy of Albert Schweitzer’s reverence for life. It is similar to the concept of Earth-God. The biocentric outlook found in the Vedic text is clearly presented in the concept of Yajna. Before explanaining of the biocentric outlook found in different Vedas, I will now explain the term Yajna.

Different explanation of this term in Yajurveda and Rigveda provides a comprehensive account of environmental science, which was an earlier version of biocentric environmental science. Both in Yajurveda and Rigveda, the term Yajna is seen as a unique unit of the whole universe. The concept navel, which means a molecular unit, was used to make an understanding of the term Yajna. Vedas have given a lot of importance to this concept. Accordingly, Vedas emphatically hold the view that as a unique and molecular source Yajna contains all kinds of life and nourishment of this earth. Here, it needs to make it clear that Yajna itself is not a force or nourishment of this earth. However, all nourishment and life are produced from this unique source of the beginning of this earth. It also plays a certain role in keeping the maintenance of this earth, producing crops and flowers, and helping to protect it elements from the enemies. Another important thing is that the Vedas recognizes the natural balance and interconnectedness of its different components from micro level to cosmic sphere. This interconnectedness is also recognized in the bicoentric outlook, especially in Taylor’s philosophy of nature. Taylor maintains that (i) every component of nature is interrelated and, that (ii) the world is an interdependent system. These two beliefs found in Taylor’s philosophy of nature are present in the Yajurveda²¹⁴ as well.

In the sermons of Yajurveda, the interdependency of the cosmic as well as worldly objects is described in this way — the sun collects water from the ocean by putting its heat, variation of temperature in the air of the sky extends his hands towards rain to the land, which helps to grow grains, plants, and vegetables. Living

214 Yajurveda, 9.21

beings get food and nutrition from vegetables and plants. Living beings also contribute to others in different forms.

The story of creation mentioned in the Vedas encompasses the idea of biocentrism in the holistic sense of biocosmology. In the Rig-Veda, there is a vivid explanation of the creation of the universe. From the very beginning of this earth, it was full of water without light. During that time, there was only one. That very one was created from the concept of Tapas²¹⁵. The story of the creation of this world is inherent in the sense of Tapas. In Vedic religion, the Sanskrit term Tapas means heat. Sometimes it is described as cosmic heat. Now, there is the question: What role does the concept tapas play in Rig-Veda? In the Rig-Veda, it has been claimed that from the very beginning of this earth the concept of tapas played an important role of latent conscience. In the post-Vedic literature, this concept was also endorsed as the glow of life. A more profound understanding of the concept of tapas could be found in the Maharishi’s notation:

“Tapas means increasing in glow — glow of life. Life is infinity, immortality, immovability, unboundedness, absolute. So, increasing value of the glow of life means the increasing value of infinity, of immortality, of unboundedness, of absolute being.”²¹⁶

In Rig-Veda, it has been stated that fire (Agni) refers to the existence and process of shine. It is immortal, the cleaner with clarified butter, and the bearer of the oblation in the sacrifice.²¹⁷ In the different verses of the Rig Veda, the term Agni (fire) appears with different meanings and functions. The impression of the term Agni is vividly expressed in the following verses²¹⁸:

(i) Rig-Veda: I. 24. 2: Agni is the first divinity of the immortals.

(ii) RV. I. 23.24 : “Agni is the bright shining, the immortal, the cleaner with clarified butter, the fitly invoked, and the bearer of the oblation in the sacrifice.”²¹⁹

215 The word tapa is found in the Rg Veda. See: Rgveda :7.82.7a.

216 Maharishi Mahesh Yogi. “Patanjali and the Eight Limbs of Yoga”, Videotaped Lecture, 18, August, 1971, Humboldt State College, Arcata, CA.

217 Rig Veda: I. 23.24.

218 I have got the information about Agni from :

Wilson .H.H. (collected by), 1866. Rig-Veda Sanhita: A Collection of Hindu Hymns, London : N Trubner & Co, Vol 1, p .4.

219 Wilson . Vol 2, p 157.

(iii) Rig-Veda, I. 31.9 : “We approach thee, Agni, with reverential homage in our thoughts, daily, both morning and evening.”

(iv) RV. I. 31.9: “Agni is the vigilant god amongst the gods”

All of these verses in Rig-Veda imply that Agni plays the role of the protector as well as the giver of life. In all perspective, Vedas emphasizes on life, which is symbolized in various ways. That is why it will not be unusual to state that Vedas view of nature is similar to the recent view of biocentrism as well as bio-cosmology.

The subsequent section will present a comparative study between the concept of BioCosmomology found in Hindu religion and that proclaimed by Konstantin Khroutski²²⁰. In bio-cosmology, it is maintained that the sun and that the rest of solar system have interconnectedness and the solar system has got an impact upon the natural life cycles. Recently, this idea has been developed by the Russian theorist Konstantin S. Khroutski.