Vedic Thoughts on Purity of Water
Dr.
Chilakamarthi Durga Prasada Rao,
Honorary
Faculty of Theology,
Department of Sanskrit,
Dayalbagh Educational
Institute,
(Deemed University)
Dayalbagh ,
AGRA-282005, U.P (India
Paper presented at National Conference organised by Sri Venkateswara Vedic University, TIRUPATI held from 17-03-2015 to 20-03-2015.
1. INTRODUCTION
Environmental pollution is one of the serious problems
that confront the present day world. Vedic
Literature contributed immensely towards the protection of environment.
The world constitutes five elements, Earth, Water,
Air, Fire and sky. Of these, the three
elements, Earth, Water and Air are prone to pollution, while the rest remain
unaffected. The pollution of any one or more of these elements results in what
we know as environmental pollution.
In olden days, man, as part and parcel of nature, used
to live harmoniously with the environment.
He even treated the forces of nature as divine beings—Agni Deva,
Varuna Deva, Vayu Deva and so on and glorified their existence and prayed
for their intervention in nature’s fury (1).
But in the modern age man partly out of necessity but
mostly selfishly started industrial and such other activities, but soon his greed degenerated into avarice and drove
him to excesses. He indulged in the over
exploitation of nature’s bounties which led to polluting natural elements in
the name of development and modernization.
The evils, viz., exploitation of natural resources,
industrial pollution, deforestation and excessive use of chemicals have
contributed to the environmental pollution.
As the present generation is a nexus between the past and future
generations, it has a bounden duty to leave a good legacy to Posterity.
If the attitude of the modern man continues to be the
same, the survival of humanity itself will be at risk. In fact, no country
wishes to remain undeveloped. But the
development should be healthy and at an affordable cost. It should not create obstacles in the healthy
and prosperous development of future generations. So, in order to achieve
sustainable development, one should give up one’s greed and learn to live in
peace with nature. This is how our
ancestors, even in the Vedic times, learned to live.
‘Veda’, the very first book of mankind, which
is also considered to be the greatest treatise on environment, ensured a
healthy relationship between man and nature.
This relationship should be as sacrosanct as between mother and
child. The Earth was looked upon as
universal mother and all living beings, her children (2).
2. MULTI DIMENSIONAL ASPECTS OF WATER
Of
all the natural resources water is next
to air in importance. Water has many words in Sanskrit and most of them are
significantly meaningful. (3)
‘Aapas’ ( aapnuvanti
iti aapas) speaks of its all pervading nature. The word ‘Vaari’ ( apavaarayati nimnonnatam
) means which balances up and downs. ‘Salilam’ ( sarati iti salilam )
means that which flows . ‘Kamalam’ ( kaamyate trishaartaih ) speaks that it is desired by thirsty people. ‘Jalam’
( jadati jadibhavati ) speaks of its
solid nature. ‘Payas (piyate iti payas)
means that it is drunk by every body. ‘Keelaalam’ (keelaan jwaalaan alati
vaarayati ) explains its nature of controlling and preventiing fire. ‘Amritam’ ( na mriyante
anena ) means that it makes people who
drinks it immortal. It is called ‘jivanam’ ( Jivantyanena) as it brings life to every one who drinks. It
is coined as ‘ Bhuvanam (bhavati sarvam anena ) because it achieves every thing. It is
called ‘Vanam' ( vanyate yaachyate) as it is desired by every body. It is known as ’Kabandham ( kam shariram
badhnaati iti ) as it keeps body united. It is Udakam ( unakti iti udakam) as it
is in liquid state. It is also called paathas ( paati bhutaani iti ) as it protects every living beings . It is
also called ‘Pushkaram’ (poshayati iti) as it sustains living organism. The
word ‘Sarvato mukham’ (sarvatah mukhaani asya ) signifies its appearance
in three states i.e., solid, liquid and
gas. ‘Ambhas’ (amati gachchati iti)
signifies that it flows. ‘Toyam’ (tayate paalayati iti ) signifies that which
nourishes the body. ‘Paaniyam’ (paatum yogyam) says that it is fit to be drunk.
‘Neeram ( nayati sukham ) brings happiness to all . ‘Ksheeram’ (
kshiyate iti ) which undergoes evaporation.
Ambu (ambate iti) means which
makes sound while flowing. ‘Shamvaram’ (sham vrinoti iti samvaram) that which is covered by happiness. All these words, which are
attributed to water, are therefore meaningful and explain the different
characteristics of water.
3. CAUSES OF WATER POLLUTION
The indiscriminate usage of chemicals, scientific
experiments for preparing medicinal potions, indiscriminately discharging
untreated waste water, dumping of unwanted and hazardous materials in rivers
and unlawful water management practices contribute to water pollution. In order to maintain its purity for the
sustenance of the world, we should realize the importance of water by
understanding the views of our ancestors of Vedic times.
4. THE SIGNIFICANCE OF WATER
According to the Nasadiyasukta of the Rigveda
(10/129) there was only water before creation. The sukta runs like this: There
was not non – existent nor existent; there was no realm of air, no sky beyond it. What covered in, and
where? And what gave shelter? Was
water there, unfathomed depth of water? (4).
Hindu mythology opines that water is the abode of Lord
Vishnu, the Ultimate Reality. The epithet, Narayana, means the
Being whose abode is water is worth mentioning (5). Water plays a very significant role in human
life. There is no life without water. No Vedic ritual could be conducted without
using water. There are hundreds of Vedic mantras which reveal the importance of
water. Water is called Jivanam in Sanskrit which means life. It is a drink for immortality. We depend upon
food for our living, and for production of food agriculture is necessary, and
agriculture depends upon water. Water is considered as a
divine element and it is treated as medicine (6/1) as well as mother (6/2). Our
tradition treats the waters of Ganga as
medicine (6/3) and it is also evident that the water obtained from Manasa
Gangotri is used as antiseptic water by Sushruta. Our ancients,
having realized the importance of water, treated it with reverence, and used it
judiciously for human sustenance (7).
Our
culture went to the extent of developing familial relations with water. Many great personalities of our ancient mythology
married rivers which are personified as human beings. For example:- Santanu
married Ganga, Purukutsa married Narmada
and Kusa married Kumudvati. A great deal of literature is contributed
on the lives of rivers. While coming to the religious aspect, bathing in rivers
is considered as a sacred activity.
Even the mere view of the river Ganges
is considered as most sacred (8). By all these it is evident that water is not
simply a physical commodity which is formed by the combination of two molecules
of Hydrogen and one molecule of oxygen (H2O), but it is also some
thing very much beyond.
5. WATER POLLUTION AS SIN
Veda warns us not to pollute water. Under any
circumstances water is not allowed to be polluted. Keeping water very pure is highly
encouraged, and polluting water is severely viewed and regretted (9). Polluting
water is also treated as punishable crime. The punishment given by Lord Krishna
to the venomous serpent Kaliya is worth mentioning in this context. Krishna , having subdued Kaliya on his heinous
act of poisoning drinking water, said: Oh! Kaliya, you are now forgiven. But
you should not stay here any more. Go back to the ocean and live with your
kinsfolk. A river is meant for the use of human beings and their lives depend
on the river and her water. It is not right on your part to poison it.
Also, polluting drinking water is considered as a great
sin. The words of Bharata, spoken before Kausalya the mother of Rama, are worth
quoting. “Oh mother!
If I really have any mal-intention
of sending Rama to exile, I will definitely go to that hell a man goes on
polluting drinking water (10). Because of water pollution, we are suffering
from many diseases and we are also in a miserable condition of purchasing
drinking water by spending huge amount of money.
From times immemorial the bond
between man and nature has been extremely strong. Now it is our bounden duty and sublime obligation
to maintain the equilibrium and see that the natural resources are not
disturbed or interfered with, lest it should lead to chaos and confusion as
aptly pointed out by Earnest Hemingway, the famous American novelist, who said
“Mending nature is ending nature”.
6. STEPS TO BE TAKEN
It is important for us to
treat water as a divine element, as mentioned in our scriptures, and with all due
reverence see to it that is not abused in daily life. Since a lot of river water
has already been polluted today, sound water quality management practices
should be followed in order that the damage already done is at least controlled
and alleviated as much as possible. As remedial measures are expensive and time
consuming, it is imperative to see that we stick to the vedic spirit of water
conservation and management in its most revered form. We have no moral right to
pollute water which itself is meant to purify various things in our daily life,
as enunciated in the Vedic scriptures. We should comply with this vedic concept
whole heartedly in letter, spirit and action.
It would be a great service to
nature if litterateurs, besides environmentalists, contribute their share in
preventing further environmental pollution.
In this connection, I urge everyone to treat water
with due reverence, as a gift of nature, and not pollute it by using excessive
amount of chemicals, dumping unnecessary material and letting waste water into
rivers, lest it would lead to the total destruction of environment.
Let the following American Saying bring some change in
the minds of the people.
“Only after the last tree has been cut down,
Only after the last fish has been caught,
Only after the last river has been poisoned,
Only then will you realize that money cannot be
eaten’’
--- Native American Saying----
Let me conclude my talk with chanting a hymn
from the Yajurveda.
ॐ द्यौ: शान्ति: | अरन्तरिक्षं शान्ति: | पृथिवी शान्ति: आप: शान्ति: | ओषधय:
शान्ति: | वनस्पतय: शान्ति: | विश्वे देवा: शान्ति: | ब्रह्म शान्ति: | सर्वं
शान्ति: |शान्तिरेव शान्ति: | सा मा
शान्तिरेधि ||
Let all the lokas be happy
Save water --- Save the world
References:
(1) अग्निर्देवता वातो देवता सूर्यो देवता चन्द्रमा देवता वसवो देवता रुद्रा देवता
ss दित्या देवता मरुतो देवता विश्वेदेवा देवता बृहस्पतिर्देवतेन्द्रो देवता वरुणो
देवता (यजुर्वेद -14/20)
(2) माता भूमि: पुत्रोऽहं पर्थिव्या: (अथर्ववेद-
12-1-12)
(3) आप: स्त्री
र्भुम्नि वार्वारि सलिलं कमलं जलम्
पय: कीलालममृतं जीवनं भुवनं वनम्
कबन्धमुदकं पाथ:
पुष्करं सर्वतो मुखं
अम्भोणस्तोयपानीयं
निरक्षीराम्बुशं वरम् (अमरकोशे- वारिवर्ग: - - श्लो-3&4)
(4) नासदासीन्नो
सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत्|
किमावरीव: कुहु कस्य शर्मन्नम्भ:
किमासीद्गहनं गभीरम् ||
(ऋग्वेद: -10-129)
(5) नारा आप: अयनं
स्थानं यस्य स: नारायण: (अमरकोश:/
स्वर्वर्ग: /18).
(6/1) भिषग्भ्यो s पि
भिषक्तर: (अथर्वणवेद-- 19-2-3)
(6/2) यूयं हि ष्ठा
भिषजो मातृतमा
विश्वस्य स्थातुर्जगतो जनिय्री: (ऋग्वेद: 6-50-7)
(6/3) शरीरे जर्जरीभूते
व्याधिग्रस्ते कलेबरे |
औषधं जाह्नवीतोयं वैद्यो नारायणो हरि: ||
(7) मधुवाता
ऋतायते
मधु क्षरन्ति
सिन्धव:
माध्वीर्नः सन्त्वोषधी (ऋग्वेद-1-90-6)
(8) अम्ब
तवद्दर्शनान्मुक्ति: न जाने स्नानजं फलम् |
(9) मा ss पो हिंसी:, मा ओषधीन्हिंसी:
धाम्नो: धाम्नो
राजंस्ततो वरुण नो मुञ्च
सुमित्रिया न sआप
sओषधय: सन्तु
दुर्मित्रियास्तस्मै
सन्तु योसमान् द्वेष्टि
यं च वयं
द्विष्म: ( यजुर्वेद: - 6-22)
(10) पानीयदूषके पापं
तथैव विषदायके |
यत्तदेकस्स लभतां
यस्यार्योs नुमते गत: ||
(श्रीमद्रामायणम्—अयोध्याकाण्ड:)| Canto
75/ Stanza56
Bibliography:
1. Amarakosa
2. Atharva Veda.
3. Bhagavata puranam
4. Rig-Veda.
5. The Ramayana of Valmiki
6. Yajurveda.
7. Journals & News Papers.
1. आप्नुवन्तीति आप:
2. अपवारयति निम्नोन्नतंम् इति वारि
3. सरतीतु सलिलम्
4. कामयते त्रुशात्र्तै: इति कमलम्
5. जलति जदीभवति इति जलम्
6. पयते इति पय: / पय गतौ
7. पीयते इति पय:
8. कीलान् ज्वालान् अलति वारयतीति कीलालम्
9. कील्यते बध्यते इति वा कीलालम्
10. जीवन्ति अनेन इति जीवनम् /जीव प्राण धारणे
11. न म्रियन्ते इति अमृतम् 12/ जीव प्राणधारण
12. वन्यते याच्यते इति वनम् /वनु याचने
13. वनतीति वनम् / वन संभक्तौ
14. भवति सर्वम् अनेन इति भुवनम्
15. कं शरीरं बध्नाति ति कबन्धम्
16. काम्यते इति कम्
17. अनन्ति अनेन इति अन्धम्
18. उनक्ति इति उदकम् / उन्दी क्लेदने
19. पीयते इति पाथ: अथवा पाति भुवनानि इति पाथ:
20. पुष्यतीति पुष्करम्
21. सर्वत: मुखानि अत्र इति सर्वतो मुखम्
22. अमति गच्छति इति अम्भ : ? अम गत्यादिषु
23. ऋनातीति अर्ण: /ऋ गतौ
24. तायते पालयति इति तोयम् / / तायृ पालने
25. पीयते इति पानीयम् / पा पाने अथवा पातुं योग्यं पानीयम्
26. निम्नंम् ईर्ते इति नीरम्
खननाय नितरां म्नायते अभ्यस्यते इति निम्नम् / मना अभ्यासे
27. नयतीति नीरम् / णीञ प्रापणे
28. क्षयतीति क्षीरम्
29. क्षीयतीति क्षीरम्
30. क्षिनोतीति क्षीरम्
31. अम्बते इति अम्बु / आबि शब्दे
32. शंबयति इति शम्बरम् / शंब =संवरणे
33. सं वृनोतीति शम्बरम्
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