Vedas, the unwritten Scripture of The Hindus, do not stop with dealing the theory of God ,Reality.
Though it calls the day-to-day knowledge as transient and not enough to elevate the Human beings, it does not ridicule the Sciences or the practical Life.
“Unto the Heaven be Peace, Unto the Sky and the Earth be Peace,
Peace be unto the Water, Unto the Herbs and Trees be Peace,
Unto all the Gods be Peace, Unto Brahma and unto All be Peace.
And may We realize that Peace.
Om Peace Peace Peace”
It deals with Mathematics, Physics, Chemistry,Astronomy,Astrophysics,Metallurgy,Nano Technology,Biology,Molecular Biology and the like, it deals
with Environment studies as a Science.
The Vedas use the term ‘Paryavarana’ to indicate the Environment.
The Atharva Veda uses the terms ‘Vritavrita, Abhivarah,Avritah,Parivrita’
The Atharva Veda describes /defines Environment thus. ‘Chandamsi’
‘Wise utilize three elements variously which are varied, visible and
full of qualities. These are water, air and plants or herbs. They exist in
the world from the very beginning. They are called as Chandansi
meaning ‘coverings available everywhere.’
The Environment listed as Five Essentials are,
Earth,Water,Fire,Air and Ether,
These are further classified and based on their qualities and functions.
There are five senses of perception – hearing, touch, sight, taste and smell, and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs.
The tanmatras combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the gross universe perceived by the senses
The senses play their part by coming into contact with the objects, and carry impressions of them to the manas which receives and arranges them into a precept.
The Elements in The Universe are the same as our Body.
Nature is maintaining a status of balance between and among these constituents or elements and living creatures as well as these Elements.
Any slight disturbance will result in upsetting Nature,
This natural order of things, is called ‘Rta’, meaning “Natural order of things,Rhythm’.
The Taittriya declares in the Shanthi Mantra, which is to be recited at the conclusion of every worship.
Sathyam Vathishyami, Rtam Vatishyaami,
I follow the Truth,
I follow the Rta, the Natural order of Things.
Thachcham yors vrunee mahe,
May the four legged animals be Happy,
May the two legged (Man) be Happy!
May water each the roots of the Trees’\
In these hymns we find
prayers for certain natural elements such as air, water, earth,
sun, rain, dawn etc. The glorious brightness of the sun, the blaze
of the sacrificial fire, the sweep of the rain-storm across the skies,
the recurrence of the dawn, the steady currents of the winds, the
violence of the tropical storm and other such natural energies,
fundamental activities or aspects are glorified and personified
as divinities (Devata). The interaction with nature resulted in
appreciation and prayer but, indeed, after a good deal of
observation. Attributes assigned to deities fit in their natural forms
and activities, as Soma is green, fire is bright, air is fast moving
and sun is dispenser of darkness. The characteristics of these
forces described in the verses prove that Vedic seers were masters
of natural science.
In Vedic view, this world consists of Agni i.e., fire or heat and
Soma i.e. water.
12 Sun (Surya) is the soul of all which is moving
and also of which is not moving.13 Indra is most powerful god
who kills Vritra, the symbol of cloud to free waters. Vritra means
one who covers and is derived from the root vri, to cover. R.R.M.
Roy opines that the main force of expansion in the Vedic
cosmology is Indra, and his chief adversary, the main force of
contraction, is Vritra.
14 Maruts are Indra’s associates. Vedic seers
pray boldly to these natural forces and aspects for bestowing
plenty and prosperity on them. Aditi is praised as Devamata,
the mother of all natural energies and she symbolizes the Nature.
A famous geologist S.R.N. Murthy has written on the earth
sciences in the Vedas. He has somehow a different opinion about
Vedic gods and hence states, ‘the natural geological aspects have
been described as Indra, Agni, Vayu, Varun, Usas etc.”
The primary Deity in the Vedas in Agni and it is classified into Thirteen divisions/types.
Agni is innumerable because of its presence in each and every dhatu paramanu (cell) of the body. But, enumeration of the number of Agnis varies in various classical Ayurvedic texts, as shown below
Charaka has mentioned about 13 Agnis. Jatharagni – 1, Bhutagni – 5, Dhatvagni – 7 (Ch.Chi.15/38).
According to Acharya Sushruta, five types of Agnis are illustrated, viz. Pachakagni, Ranjakagni, Alochakagni, Sadhakagni and Bhrajakagni. However, there is an indirect reference of fiveBhutagnis underlying in the brief description made to the transformation of food stuff. (Sh.Su.21/10.)
Vagbhata has described different types Agni, viz. – Bhutagnis – 5,– Dhatvagnis – 7, –Dhoshagni – 3 and– Malagni – 3.
Sharangadhara has recognized five pittas only (Pachak, Bhrajak, Ranjak, Alochaka andSadhak) (Sha.Sa.Pu.Kh.-5/32).
Bhavamishra has followed Acharya Charaka and Vagbhata (Bh.Pu.Kh.-3/169,180).
Agni has been divided into 13 types according to the function and site of action. These are:
Jatharagni – one Agni present in the stomach and duodenum.
Bhutagni – five Agni from five basic elements.
Dhatwagni – seven Agni present, one in each of the seven dhatus.
3.Wells and Canals(Kantirmah)
The information is in abundance.
Please read my post ‘The Place of Water in Hinduism’
Citations and some Links for further study.