Nature | Rta Vedic Peace Fellowship

The Vedic approach to nature

The Vedic approach to nature is deeply rooted in the idea of interconnectedness and reverence for all forms of life. The key aspects being:

1. Unity with Nature

Divine Presence: In Vedic philosophy, there is no separation between the Divine and nature. The universe is a manifestation of ultimate reality.
Sacredness: Every element of nature is considered sacred and often personified as daieties

2. Environmental Ethics

Sustainability: The Vedas emphasize living in harmony with nature and discourage the exploitation of natural resources. They advocate the protection of the environment
Interdependence: The well-being of nature and humans are seen as interdependent.

3. Rituals and Practices

Worship: Various rituals and ceremonies are performed to honor and appease natural elements. Rivers are worshipped and festivals of Diwali and Holi are connected to nature.
Conservation: The Vedas have numerous hymns and verses which place importance in preserving natural resources and an ecological balance.

4. Philosophical Views

Non-Duality: The concept of non-duality (Advaita) in Vedic philosophy teaches that the self (Atman) and the universe (Brahman) are one and the same. Respect for nature is an extension of oneself.

In summary, the Vedic approach to nature is holistic, viewing the natural world as an integral part of the divine cosmos. It encourages a respectful and sustainable relationship with the environment.

The importance of nature in the Vedas

Nature holds a profound significance in the Vedas, the ancient sacred texts of India. Here are some key aspects of how nature is revered and understood in the Vedas:

1. Divine Manifestation: Nature is seen as a manifestation of the divine. The elements like earth, water, fire, air, and space are personified as deities, each with their own hymns and rituals.

2. Interconnectedness: The Vedas emphasize the interconnectedness of all life forms. Humans, animals, plants, and the elements are all part of a cosmic order (Rta) that must be respected and maintained.

3. Sacredness of Natural Elements: Rivers, mountains, trees, and animals are considered sacred. For example, the river Ganges is personified as the goddess Ganga, and the sun is worshipped as Surya.

4. Environmental Ethics: The Vedas advocate for a harmonious relationship with nature. They contain guidelines for sustainable living, emphasizing the importance of not exploiting natural resources.

5. Spiritual Practices: Many Vedic rituals and practices are closely tied to nature. For instance, the Agnihotra ritual involves offerings to the fire, symbolizing the connection between humans and the cosmic forces.

6. Symbolism and Metaphors: Nature is often used symbolically in the Vedas to convey spiritual truths. The growth of a plant, the flow of a river, and the cycles of the moon are all used as metaphors for spiritual concepts.

Nature’s reverence in the Vedas reflects a deep respect for the environment and an understanding of the integral role it plays in spiritual and physical well-being.

The influence of different philosophies on science

Western and Vedic philosophies have both influenced science in different ways.

Western Philosophy:

Pioneered the scientific method, grounding science in observation, experimentation and rational inquiry.
Developed a mechanistic and reductionist view of the universe, which has driven technological advancements.
Emphasized individualism and skepticism, which fostered innovation and critical thinking.

Vedic Philosophy:

Promoted a holistic and interconnected understanding of the world, influencing fields like ecology and holistic medicine.
Integrated spirituality and metaphysics, inspiring inquiries into consciousness and the nature of reality.
Emphasised practical applications, leading to advancements in health, astronomy and mathematics.

Both philosophies have significantly shaped the development of science, each offering unique perspectives and methods.

However, we usually only read about contributors from the West, not India. For example: Thales of Miletus (624-546 BCE), Pythagoras (570-495 BCE), Aristotle (384-322 BCE), Pliny the Elder (23-79), Ptolemy (100-170), Leonardo da Vinci (1452-1519) Galileo Galilei (1564-1642), Newton (1643-1727) and Einstein (1859-1955).

In contrast, we rarely hear about Indian contributors for example: Lagadha (1400-1300 BCE), Baudhayana (800-740 BCE), Kanada (6th century BCE), Aryabhata (476-500), Varahamihira (505-587), Bhrahmagupta (598-668), Bhaskara I (600-680), Aryabhata II (920-1000) and Bharkara II (1114-1185).

Gravitation:

It is worthy of note that 11 centuries before Newton (1643-1727), Varahamihira (505-587 CE), described the Earth as being surrounded by various stellar bodies, similar to an iron sphere suspended between two magnets. Similarly, Bhrahmagupta (598-668 CE) had described gravity as an attractive force, using the term “gurutvākarṣaṇam” in Sanskrit.

Attempts to harness gravity (its action on mass) to do useful work in a man-made machine.

Science conceptualises this as a perpetual motion machine.

Bhaskara II (1114–1185 CE), explored the possibility of a gravity-based perpetual-motion machine.

Spread to Europe:

These early Hindus also influenced later Arabian scholars like Al-Khwarizmi (780-850), whose works were translated into Latin and influenced European scholars during the Renaissance (14-17th centuries).

Lack of Success:

All previous efforts to realise gravity-based perpetual motion machines were unsuccessful because they relied on spinning or over-balanced wheels. These cannot have an initiating force and a sustaining force whilst doing useful work. Mass in a loop cannot generate kinetic energy.

Nature -v- Science

Both Hindu and Western philosophies have significantly influenced the development of science. However, the Western scientific method, whilst robust, is flawed. Therefore, the Laws of Thermodynamics are unreliable as being of universal applicability in nature.

The Western scientific method involves formulating hypotheses based on observations. A hypothesis is an educated guess based on observation – it is neither a fact, nor is it proved. Anything unobserved gets left out of these hypotheses, so they are inherently incomplete. Then, repeated testing by like-minded peers, turns the inherently-incomplete hypotheses into theories and after being unchallenged for a very long time, theories evolve into “laws” purporting to be obeyed by nature.

Our religious stance is that nature, the art of the Devine, cannot be represented accurately by science, the art of man. For instance, in modern physics, the thermodynamic perspective of life, underpinned by the Law of Conservation of Energy and the Law of Entropy, imposes a terminal decree on all life forms on Earth. We do not accept the scientific implication that this terminal decree has been issued by nature and that humanity is powerless to do anything about it.

In Hindu philosophy, the Kena Upanishad (600-400 BCE) says: “That which cannot be expressed by speech, but by which speech is expressed – know that this alone is Brahman and not what people here worship.” This highlights the idea of perceiving beyond the obvious and understanding deeper truths that others may overlook. Similarly, the Western philosopher Kant (18th century CE) suggested that the laws of nature partly result from our minds projecting an order onto nature.

Further reasons why science cannot accurately represent nature include unresolved issues in physics such as quantum gravity, dark matter and dark energy. Additionally, we note that almost everything that modern physics knows about energy is derived from randomness in matter and radiating motion.

Our thought experiments take many years to mature. When they reach a stage where we feel they may help humanity improve the prospects for a lasting peace, we will publish our pre-patented work on the following areas:

Thought experiments on why the Earth is not energy-limited or inherently entropic.
Thoughts on other unresolved issues in modern physics.