Rights Of Nature Embeds In Hindu Texts

The concept of right of nature has gained ground as the world is grappling with the negative consequences of climate change. But some have raised a question, especially in Nepali media sector whether it is a religious idea prescribed by the West or simply an initiative for preserving nature. This article seeks to respond to this query by revising our ancient wisdom and knowledge tradition. During the Vedic Era, particularly Rig Veda and Isa Upanishada time, nature was accorded high priority in the life of every creature in the universe. Hindu philosophy does not confine itself to the relationship between particular civilisations. Instead, it explains the relationship between the earth and other planets. At the same time, the ancient Hindu sages wrote lots of philosophical texts on human character, culture, emotion and identity and so on. 

Rig Veda was developed on the basis of empirical experiences, which was codified into knowledge and religious beliefs. The oral tradition of knowledge passed from fathers to sons and spiritual teachers to pupils was transformed into new verse and words, adding new discoveries and knowledge to the existing ones. The Veda venerated deities like Varuna, Indra, Maruta and Aditya by granting them a defined supreme authority to balance the vital elements of nature such as fire, air, water and sun. Forests, mountains, water, air and fire were considered almighty deities, which give life to the living and non-living beings on this planet. Aryabhatta, an ancient philosopher and scientist, had calculated the motion of planets and time of eclipses. Still his formula is recognised and followed by modern astrology. Sage Charaka discovered numerous medicines while Sushruta was a renowned surgeon. 

Microscopic view 

Their classical thoughts had been developed with a microscopic view on the almighty nature.  By summarising the inherent message of different religious, cultural and philosophical texts, a new political slogan has been drawn: If you hurt nature, you are hurting yourself. Primarily, this idea is embedded in the Hindu ancient scriptures. The Ishapanishada, the first Upanishada, imagined a supreme authority to create this universe. According to it, Hiranyagarbha, the universal womb, had come into existence while the Mahapralay (a complete destruction) had happened. It is very interesting that how Hiranyagarbha gave the life to several natural entities. Instead of being scientific, the concept of Hiranyagarbha is found more logical. However, the logic powerfully represents the ideas of fulfilling the will of divine almighty to give life to millions of species of natural communities. 

The modern science has also acknowledged that the evolution of plants and animals was an unbelievable occurrence in our earth. If we go to the depth of knowledge of the different civilizations, there are significant ideas about the creation of the universe and planets. The ancient theologists created the concept of God with the view of vesting responsibilities for unavoidable disasters.  Thus, the Hindu myths have given all over authority to the God himself for maintaining and harmonising natural and ecological balances. The basic ideas of the rights of nature can be traced in Vedic and Upanishadik scriptures. Though they have not used the term ‘the rights of nature’, they have given recognition to the supremacy of the sun, water, air and forests.

Eleven thousand scientists declared global climate emergency by evaluating the present-day lifestyle and activities of people. They have concluded that the earth will no longer be habitable if we do not drastically change our perception of nature and care her, which found resonance in the ancient literature. The Rig Veda and Upanishada as well as ancient sages promoted this philosophy almost around 2000 BC. They have prescribed wide range of formula for the harmonious existence humans with nature. Renowned scholar late Madan Mani Dixit stated that those, who are unaware of one’s own cultural roots, would lose the relevance of being nationalist and the slogan of prosperity. Nepali society is made up of diverse cultures, traditions and beliefs. The almighty nature is the primary foundation of different philosophical and cultural heritages. 

Currently, the fanciful idea of politics and development looks much repulsive to the large segment of society. Phantasmagorical politics is directed towards destroying the earth by ending the harmonious relationship between humans and other species of animal and plants. In ancient time, the sages, who lived under the trees, empirically studied the essence of nature: How does transcendentalism shape the idea? How is information collected and analysed? They practiced biophilia in the ancient time. Therefore, the rights of nature are in our blood, thought system and native ideology. 

Sun, fire, air and water help sustain life in the universal womb (the Hiranyagarva). Its basic principle is the living entities that never die. Instead the soul connects to the universe, the Brahma. When a life connects to the Brahma, it is a state of emancipation from all sorrow, happiness, emotions, will and all chores performed in this planet. This phenomenon is called Moksha (liberation). As mentioned in Brihadaranyak Upanishad, everything is infinite. The rights of nature also state that the natural entities are infinite. They have certain life span and quantity. Modern science supports this line of thought.

Primordial sound

In Veda, Om (aum) is a primordial sound that connects living being to nature and the universe.  Humans can connect with other planets by chanting Om. The discovery of Om, a scared invocation and mantra by ancient sages, sought to measure the velocity of the sound and human capacity to analyse it. Great scientist Stephen Hawking has suggested settling humans from in other planets to save them from the destructive impacts of climate change and other natural calamities. 

Under the rights of nature, the ecosystems, natural communities, and species possess the fundamental and inalienable right to exist, flourish, regenerate, and naturally evolve and disappear. This is not merely limited to the right to water, the right to a healthy environment, and the right to a healthy climate. This concept also ensures the rights of the Himalayas and other specific natural entities to exist, flourish, regenerate and naturally evolve. It is imperative to incorporate the notion of the rights of nature in Nepal’s constitution to protect the nature and the earth. It will help ensure the continuous survival of human beings and their posterity. This is also necessary as the country’s 147,181-square kilometre area has unique ecosystem in the world.

(Sharma is a rights of nature activist. sharma.shrawan@gmail.com.)