THE ANCIENT VEDIC ENVIRONMENTAL PROTECTION

VEDIC ENVIRONMENTAL PROTECTION

The ancient Vedas have several references in them on environmental protection ecological balance, weather cycles, rainfall phenomena, hydrologic cycle, and related subjects that directly indicate the high level of awareness of the seers and people of that time Ancient treasures of vast knowledge reveal a full cognizance of the undesirable effects of.environmental degradation, whether caused by natural factors or human activities.

The protection of the environment was understood to be closely related to the protection of the dyaus or heavens and prithvi or earth Between these two lies the atmosphere and the environment that we refer to as the paryavaran Many of the Rig Vedic hymns therefore vividly describe the Dyava Prithvi that is, they describe Heaven and Earth together The Rig Veda venerates deities like Mitra, Varuna, Indra, Maruts and Aditya, that are responsible for maintaining the requisite balance in the.functioning of all entities of Nature whether the mountains, lakes, heaven and earth, the forests or the waters.

Seers recognised that changes caused due to indiscreet human activities could result in imbalances in seasons, rainfall patterns, crops and atmosphere and degrade the quality of water, air, and earth resources
There are many hymns seeking the blessings of the five basic gross elements or the pancha mahabhoota of
Nature: akashor firmament, vayu or air, agni, tejas or fire, apah or water, and prithvi or earth People were careful to refrain from activities that could cause harm to Nature's.bounties.

It was understood that the well-being of Mother Earth depended on the preservation and sustenance of the environment For any inadvertent action leading to earth's excessive exploitation the seers prayed for forgiveness, "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 Rig Veda speak on behalf of earth for its principle of replenishment "You give me and I give you" They look at every entity of Nature with.the eyes of a friend and sympathiser: "Mitrasyaaham chakshushaa sarvaani bhootaani sameekshe. The Rig Veda makes a clear reference to the presence of a protective layer ‘which we know now to be the ozone layer’ that filters the harmful rays of the sun and protects the earth and praises the radiation that enters the atmosphere that is responsible for the health of the environment In a hymn of the Rig Veda the seer prays to the Ashvins for their indulgence for protection against any excessive solar flares that also affect earth's temperature All four major Vedas
‘the Rig,.Sama, Yajur and Atharva Vedas’ recognise the importance of maintenance of the seasons' cycles that are likely to get altered due to the climate change owing to inappropriate human actions.

It is remarkable that the people in Vedic times regarded Nature and the environment in a holistic manner and revered each of its constituents and entities by carefully preserving them "Do not harm the environment; do not harm the water and the flora; earth is my mother, I am her son; may the waters remain fresh, do not harm the waters Tranquillity be to the atmosphere, to the earth, to the waters, to the crops and vegetation" This Vedic prayer invokes divine intervention to bless and protect.the environment.

WHAT IS AYURVEDA ?

Simple Definition:
Ayurveda is a wholistic system of medicine from India that uses a constitutional model. Its aim is to provide guidance regarding food and lifestyle so that healthy people can stay healthy and folks with health challenges can improve their health.

There are several aspects to Ayurveda that are quite unique:

1. Its recommendations will often be different for each person regarding which foods and which lifestyle they should follow in order to be completely healthy. This is due to it's use of a constitutional model.

2. Everything in Ayurveda is validated by observation, inquiry, direct examination and knowledge derived from the ancient texts.

3. It understands that there are energetic forces that influence nature and human beings. These forces are called the Tridoshas.

4. Because Ayurveda sees a strong connection between the mind and the body, a huge amount of information is available regarding this relationship.

Origin:
Ayurveda is an intricate system of healing that originated in India thousands of years ago. We can find historical evidence of Ayurveda in the ancient books of wisdom known as the Vedas. In the Rig Veda, over 60 preparatison were mentioned that could be used to assist an individual in overcoming various ailments. The Rig Veda was written over 6,000 years ago, but really Ayurveda has been around even longer than that. What we see is that A yurveda is more than just a medical system. It is a Science of Life. We are all part and parcel of nature. Just as the animals and plants live in harmony with nature and utilize the Laws of Nature to create health and balance within their beings, we, too, adhere to these very same principles. Therefore, it is fair to say that Ayurveda is a system that helps maintain health in a person by using the inherent principles of nature to bring the individual back i nto equilibrium with their true self. In essence Ayurveda has been in existence since the beginning of time because we have always been governed by nature's laws.



Meaning:
Ayurveda is made up of two Sanskrit words: Ayu which means life and Veda which means the knowledge of. To know about life is Ayurveda. However, to fully comprehend the vast s cope of Ayurveda let us first define "Ayu" or life. According to the ancient Ayurvedic scholar Charaka, "ayu" is comprised of four essential parts. The combination of mind, body, senses and the soul.

Mind, Body, and Sences:
We tend to identify most with our physical bodies; yet, in actuality, there is more to us then what meets the eye. We can see that underlying our physical structure is the mind, which not only controls our thought processes but helps assist us in carrying out day-to-day activities such as respiration, circulation, digestion and elimination. The mind and the body work in conjunction with one another to regulate our physiology. In order for the mind to act appropriately to assist the physical body, we must use our senses as information gatherers. We can think of the mind as a computer and the senses as the data which gets entered into the computer. Smell and taste are two important senses th at aid in the digestive process. When the mind registers that a particular food is entering the gastrointestinal tract, it directs the body to act accordingly by releasing various digestive enzymes. However, if we overindulge the taste buds with too much of a certain taste, such as sweet, we may find that the ability of the mind to perceive the sweet taste is impaired; and thereby the body becomes challenged in its ability to process sweet foods. Maintaining the clarity of our senses is an essential part in allowing the mind and body to integrate their functions and help in keeping us healthy and happy individuals.

SOUL:
Ayurveda also sees that before we exist in physical form with the help of the mind and senses that we exist in a more subtle form known as the soul. The ancient seers of India believed tha t we were comprised of a certain energetic essence that precluded the inhabitance of our physical entity. In fact, they hypothesized that we may indeed occupy many physical bodies throughout the course of time but that our underlying self or soul remains unchanged. What we see to help illustrate this concept is what transpires at the time of death. When the individual nears the time to leave the physical body, many of his/her desires will cease to be present. As the soul no longer identifies with the bod y, the desire to eat food or indulge in a particular activity that used to be a great source of satisfaction for that person drops by the wayside. In fact, many individuals have been documented to experience the sensation of being "out of their bodies."
These are just a few examples of how we are made up of these four components that we call life.

Principles
Now that we have a better understanding of what comprises life, let's look at some of the principles of Ayurveda and how they might affect us.

In Ayurveda we view a person as a unique individual made up of five primary elements. The elements are ether (space), air, fire, water, and earth. Just as in nature, we too have these five elements in us. When any of these elements are present in the environment, they will in turn have an influence on us. The foods we eat and the weather are just two examples of the presence of these elements. While we are a composite of these five primar y elements, certain elements are seen to have an ability to combine to create various physiological functions. Ether and air combine to form what is known in Ayurveda as the Vata dosha. Vata governs the principle of movement and therefore can be seen as the force which directs nerve impulses, circulation, respiration, and elimination. Fire and water are the elements that combine to form the Pitta dosha. The Pitta dosha is the process of transf ormation or metabolism. The transformation of foods into nutrients that our bodies can assimilate is an example of a pitta function. Pitta is also responsible for metabolism in the organ and tissue systems as well as cellular metabolism. Finally, it is pr edominantly the water and earth elements which combine to form the Kapha dosha. Kapha is what is responsible for growth, adding structure unit by unit. Another function of the Kapha dosha is to offer protection. Cerebral-sp inal fluid protects the brain and spinal column and is a type of Kapha found in the body. Also, the mucousal lining of the stomach is another example of the Kapha dosha protecting the tissues. We are all made up of unique proportions of Vata, Pitta and Ka pha. These ratios of the doshas vary in each individual; and because of this, Ayurveda sees each person as a special mixture that accounts for our diversity.

Ayurveda gives us a model to look at each individual as a unique makeup of the three doshas and to thereby design treatment protocols that specifically address a persons health challenges. When any of the doshas ( Vata, Pitta or Kapha ) become accumulated, Ayurveda will suggest specific lifestyle and nutritional guidelines to assist the individual in reducing the dosha that has become excessive. We may also suggest certain herbal supplemen ts to hasten the healing process. If toxins in the body are abundant, then a cleansing process known as Pancha Karma is recommended to eliminate these unwanted toxins.

Conclusion
This understanding that we are all unique individuals enables Ayurveda to address not only specific health concerns but also offers explanation as to why one person responds differently th an another. We hope that you will continue to explore Ayurveda to enhance your health and to gain further insights into this miracle we call life.

Kedarnath Shrine was Under Snow for 400 years: Scientists

New Delhi: Scientists claim that Kedarnath temple was under snow for almost 400 years and say that most of the people are unaware of this fact. According to scientists of Wadia Institute of Himalayan Geology, Dehradun, Kedarnath temple survived being buried under the snow for almost 4oo years and so they are not surprised that the shrine did not suffer much damage during the massive floods on June 15-16 in the region.

According to the scientists, the temple structure has several yellow lines, which were formed as the glacier slowing moved over the stones. Actually glaciers move very slowly and are not only made up of snow and ice but also have rocks and mud. The temple not only survived being under the snow for 400 years but also escaped any serious damage due to glacial movement even though its impact can be seen in the form of yellow lines on the stones used in constructing the Kedarnath shrine. Scientist say that even the inside of the temple shows signs of glacial movement and the stones are more polished.

They point out that the period between 1300-1900 AD is known as Little Ice Age when a large portion of the earth was covered by the snow. It is believed that during the period Kedarnath temple and neighbouring are was covered by snow and became a part of glaciers. Although there is no documentary evidence regarding the age of Kedarnath temple and by whom it was constructed, but there are several myths about its construction.

Some says Raja Bhoj of Malwa, who ruled between 1076 to 1099 AD, built the temple while another theory is that the temple was built in the eight century by Adi Shankracharya. There is also a legend that Pandavas built a temple behind the Kedarnath shrine in the Hindu Dwapar era. But the temple could not survive the vagaries of times.According to the Garhwal Vikas Nigam the temple was built by Adi Shankaracharya in the eight century and so existed when the Little Ice Age of 1300-1900 AD came.

Wadia Institute of Geology scientists conducted Lichenometric dating of Kedarnath temple and the nearby areas. Lichenometric dating is a technique to find out the age of stones. According to the Lichenometric dating, glacial formation in the area started in the mid of 14th century and continued till 1748.

So it is clear when the temple was being constructed, the technicians not only kept in mind the terrain but also the formation of snow and glaciers and ensured that the structure was strong enough not only to withstand natural disasters and the passage of time. Actually, the entire area of Kedarnath is a part of Chorabari glacier. Kedarnath temple is surrounded by mountains from three sides. On one side is the 22,000 feet high Kedarnth while Kharchkund, which is 21,600 feet high, is on the other side and on the third side is the 22,700 feet Bharatkund. According to the legend the area also has five rivers Mandakini, Madhuganga, Chhirganga, Saraswati and Swarndari but some of them are mythical.

But Mandakini rules the Kedarnath area and there is heavy snow in winter and plenty of water during the rainy season. So the believers kept in mind that in Hindu religion Shiv, to whom Kedarnath is dedicated, is a not only a saviour but also a destroyer. So the entire temple complex and the area was built in such a way that the shrine would be able to survive natural disasters. The temple is 85 feet high, 187 feet in length and 80 wide. Its walls are 12 feet thick and built from extremely strong stones and stands on a six-foot high platform.

Yogic Ecology and Mother Earth..

The Hindu approach to ecology requires that we first understand how Hindu Dharma views the world of nature, which is very different than that of the predominant western religions.

Western religious thought based upon Biblical traditions regards nature as something created by God. If nature is sacred, it is so as God’s creation. This is the basis of the approach to ecology in western religious traditions. They ask us to protect nature as God’s creation, but do not afford nature any sanctity of its own. However, they are generally suspicious of nature Gods and regard worshipping the Earth itself as a form of idolatry. That is why they have historically rejected nature based or pagan religions as unholy, including Hinduism.

The Hindu view of nature is based upon the Vedas, Upanishads and Vedanta and their philosophical views, as well as Hindu devotional and ritualistic practices. According to Hindu thought, there is no separation between the Divine and the world of nature. They are the two aspects of the same reality. The cosmic reality is one like the ocean. Nature or the manifest world is like the waves on the surface of the sea. Brahman or the unmanifest Absolute is like the depths of the sea. But it is all water, all the same single ocean.

Ultimately for the Hindu as the Upanishads say, “Everything is Brahman,” Sarvam Khalvidam Brahma. This does not mean that the informed Hindu mindlessly worships the forces of nature on an outer level out of superstition and fear. The Hindu perceives a Divine and sacred presence working behind the forms of nature as their inner spirit, which is the real object of their adoration.

The sacred presence of Brahman, or the Supreme Divine Reality, is there in God, what is called Ishvara or the cosmic lord in Hindu thought. Yet it is also present in the soul or reincarnating entity, what is called the Jiva as our higher Self. And, it is present in the world of nature, Jagat. God, soul and the world are aspects of One Reality, but not in a limited way. Each shares the entirety of the underlying Reality. Each is sacred and holds the same deeper nature of Being, Consciousness and Bliss (Sat-chit-ananda). The Hindu Yogi can discern the same supreme Reality in the human being, a snake, a particle of dust or a distant star, as well as beyond all time and space!

This Vedic vision of unity is the basis for an ecological approach in which we can honor the entire universe as part of our own higher Self. It takes us beyond the duality of God and the creation. God does not create the world out of nothing. The world, God and the soul are inherent aspects of the same Eternal Being. We need not protect nature as we would an inferior creature. We can honor nature as our own greater life and expression.

Aum Parvat

Sacred Places
In western religions there are many sacred places. However, these holy sites are defined mainly in human terms, even if they occur in a beautiful natural setting. A place is sacred in western religions because some prophet, savior or saint visited there or communicated to God from that location. The place is not itself sacred according to its natural power alone. In western religions one may visit or admire beautiful places in nature, honoring them as Gods’ creation, but one does not worship or honor the place itself as a manifestation of Divinity. Such more important worship is limited to God and his human representatives.
God similarly is looked upon in anthropomorphic terms, as a glorified human being, mainly as a father. It is considered sacrilegious to look at the Divine in the form of an animal, plant or force of nature.
In Hindu thought, there are also many sacred sites. But these are defined primarily in terms of nature, not human activity. Mt. Kailas is sacred as a mountain, for example, and as the abode of Shiva or the higher consciousness. Indeed all mountains are sacred because they afford us access to the higher realms of meditation.
The Ganga is sacred as a river. Indeed all rivers are sacred because they nourish and purify not only the body and mind but the inner being. The sacred nature of such places does not depend upon human activity, though it can be enhanced by human activity as ritual, mantra and meditation.


Similarly, Hindu thought defines the Divine not just in human terms but also in terms of nature. The Divine is not only the father, mother, brother, sister, lord and friend, but also takes form as the sacred animals, plants, rocks, planets and stars. Hindu temples contain not only human representations but also deities with animal heads and animal bodies. They contain sacred plants, flowers, rocks, fire and water as well.

This sense of the Divine in all of nature is the reason why Hindus find sacred places everywhere. The Hindus have sacred mountains and hills, sacred rivers and lakes, sacred trees and groves, sacred flowers and grasses. They can honor the Divine not only in the human form but in all the forms of nature. This Hindu devotional attitude is not mere primitive idolatry as the western religions would like to project. It is not a worship of nature externally. It is a recognition of the Divine reality within all things.

Hindus honor all the forms of the Divine but also recognize the formless Divine even beyond the Creator, extending to the Absolute. Vedanta teaches us that this Absolute or Brahman is the being, self and soul of everything animate and inanimate. It says our very Self is the entire universe and the entire universe dwells within us. To honor nature is to honor ourselves. To honor ourselves, one should honor all of nature.


For the Hindus the Earth is sacred as the very manifestation of the Divine Mother. She is Bhumi Devi, the Earth Goddess. One of the reasons that Hindus honor cows is that the cow represents the energies and qualities of the Earth, selfless caring, sharing and the providing of nourishment to all. Hindu prayers are done at the rising of the Sun, at noon and at sunset, honoring the Divine light that comes to us through the Sun. Nature is always included in the Hindu approach. Even the great Hindu Yogis retire into nature to pursue their practices, taking refuge in the Himalayas and other mountains and wilderness areas where there is a more direct contact with the Divine.

Hindu Science of Ritual and Mantra

Hindu ritual worship works with the forces of nature to bring a higher consciousness and energy into the world. Hindu rituals are part of a comprehensive spiritual science designed to connect us to higher planes of consciousness and creativity. Hindu rituals form probably the most sophisticated ritualistic approach in the world, allowing us to link up with the inner forces of nature in a systematic manner.

Hindu pujas do this with special prayers and mantras, and offerings of subtle sensory essences like flowers, incense, ghee flames, special water or food and fragrant oils. This is designed to allow the Prana or the Spirit of the Deity to enter into the form for worship, whether it is a statue or a natural object, so that the powers of the higher planes and worlds can have a place to bless us here on Earth.

Hindu yajnas or fire rituals offer special substances into a specially consecrated sacred fire like special wood, resins, ghee, grains and seeds for the fire to transform into higher vibrations for the benefit of all. Hindu scriptures explain these rituals in great detail including special methods of performance and special times and places to do them. No one with an open mind can experience these rituals and not feel elevated.
Hindu rituals are designed to harmonize the human being with the world of nature and the higher levels of the universe. The Hindu worship of nature is part of a greater yogic science of accessing all the healing and transformative powers of the greater Conscious Universe of body, mind and spirit. Indeed traditional Yoga practices begin with such rituals.

The Vedas, the most ancient Hindu scriptures, pray for peace from the Earth, Atmosphere, Heaven, Mountains, Rivers, Sun, Moon and Stars, from the entire universe. They see peace as a universal reality, not the result of human activity, not just a truce between warring armies. They show us how to access that universal peace that transcends all boundaries and limited identities.

Vedic mantras are composed in special cosmic sounds that connect us to the cosmic mind and the Divine creative energies at work in the universe. Chanting such mantras is one of the most powerful things we can do not only to uplift ourselves but to uplift the planet. Vedic mantras are part of a sophisticated Yoga of sound, which can help us and our world on many levels.

Ecological Value of Hindu Rituals and Mantras

It is important that we bring Hindu rituals and mantras to all countries, particularly to their sites of natural beauty in order to bring the Divine powers back into the world. These rituals are part of a universal science that is helpful for everyone and is particularly crucial in this ecological era, where we are damaging the very fabric of life. We must purify and reenergize the sacred sites in nature, through rituals, mantra and meditation.

There are many such special sacred places on Earth. These are defined by their natural power more so than any human presence. We must learn to recognize these places and go to them to honor the cosmic being, opening up to them as centers of transformation to restore the natural order that we are violating.

Hinduism has a practical yogic ecology of linking us to the greater universe. If we bring Hindus practices into the modern world, we can not only heal the planet and heal ourselves; we can fulfill our highest goal as a species, the liberation of consciousness into the infinite.

Many indigenous cultures and the old pagan traditions of Europe have a similar understanding of all nature as sacred, and recognize the special sacred places in their environment. This is the basis of ancient sacred sites like Stonehenge and the rituals that went at such places. 
These traditions
also need to be honored and their practices revived.

Need for Hindus to Restore their Ecological Awareness

Many modern Hindus have forgotten their traditional sacred approach to nature. This is particularly obvious in India where nature is often degraded and polluted. Under the compulsions caused by overpopulation, lack of education and the need to develop the economy, nature in India everywhere is suffering. Even Hindu temples are not being kept up with proper dignity and respect. In India, the government has taken over many temples and uses them to make money, giving little back to beautify the temple or even keep them clean.

Outside of India, many Hindus have lost their ecological vision as well. They are used to the urban life and often don’t move beyond the cities. It is important that Hindus reclaim the ecological vision inherent in their religion. This means bringing nature back into their lives, not only through rituals, mantras and meditation but pilgrimage to the sacred sites in nature like Kailas, Gangotri, Vaishnodevi and many others, not only in India but all over the world.

It is also important that western thinkers examine the Hindu view of the world and its profound philosophy of Vedanta which sees the unity of all beings in the Self. Vedanta can provide a spiritual and philosophical vision for a deeper ecological approach that we so desperately need to save our natural environment.