Romy Tuli |
Indian Hagiography can be seen in the
light of the theory of Ecocriticism. There are several aspects dealing with the
environment in Hindu mythology that talk
about the importance of plants and animals at different spheres of life. Even
in Vedas as well, there is an immense use
of natural objects along with spiritual and physical knowledge at different
levels of mythology. They express how
human life is incomplete without Nature including plants, animals, and atmosphere. At the time when Guru
Nanak Dev, the writer of Jupji was
born, the country India was facing religious, social and political crises. The
politics was affecting the society so adversely that it was only the common man
who was facing all tortures. Such conditions led to the lack of emotional and
psychological satisfaction of the people. During such circumstances, Nanak’s
interest grew towards the searching of spiritual peace. Reading of Jupji from Ecocritical perspective
describes that though human beings are essential part of the various ecosystems
but they are not the Supreme Beings. The Almighty has created the whole world
and has assimilated himself to his creation. So in order to reach to God, reach
to nature first.
Keywords:
Ecotheology,
God, Nature, Supreme
The environment is the
ultimate source of life as without it life seems impossible and it is the be
all and end all of everything. The environment
is something that can be taken as the synonym of surroundings which means
everything around us whether plants, trees, animals, insects, reptiles, air,
water and even human beings. One of the best things is that it is procreative
and regenerating, that is, it can repair the loss done to it up to some extent.
Plants and trees can grow on their own, animals can reproduce and increase
their number, land can become fertile again and again through floods and even
water can be purified automatically in the underground by passing through a lot
of gravels and sand. The environment, highly rich in flora and fauna at
different geographical areas, is the provider of food and shelter to the entire
living community.
Indian Hagiography can be seen in
the light of the theory of Ecocriticism. There are several aspects dealing with
the environment in Hindu mythology that
talk about the importance of plants and animals at different spheres of life.
Such as growing Ocimum sanctum (Tulsi)
at home has a mythological interpretation that it is the symbol of purity but
according to medical science, it serves the purpose of medicine in curing
diseases such as cough, cold, migraine,
stomach infection, and fever. Lion is
called the vehicle of Maa Durga
because of its ferocious nature and it represents the daring attitude of the
female sex. In this way, it comes under the theory of Ecofeminism. Ficus
religiosa or sacred fig (Peepal) is
one of the sacred trees as it is the biggest sources of oxygen.
Even in Vedas as well, there is an immense use of natural objects along with
spiritual and physical knowledge at different levels of mythology. They express how human life is incomplete without Nature
including plants, animals, and
atmosphere. The four Vedas are a very
crucial source of Ayurvedic medicines. Many herbs are discussed in the Vedas
that were used in ancient times for the treatment various health problems. To
name only a few, these plants are Giloy,
Tulsi, Bhillataka,
Amla, Arjuna, Punarvaha, Mulethi, Aparmarga, Pippali, Brahmi, and much
more. These are even used today in daily life.
The term Ecocriticism can be
described as;
The
study of literary texts with reference to the interaction between human
activity and the vast range of ‘natural’ or non-human phenomena which bears
upon human experience – encompassing (amongst many things) issues concerning
fauna, flora, landscape, The Environment and weather. (Childs and Fowler 67)
Our environment consists of many
ecosystems such as Marine, Grassland, Desert, Tundra, Freshwater and so on.
There is a coherence in these ecosystems as if any element disappears from the
earth, the whole system will be collapsed.
Sikhism is an integral part of
Hinduism as there are many stories of Hindu mythology such as of Lord Krishna, Droupadi, Lord Rama, Maa Durga
and Pootna available in the sacred
text of Sikhism, that is, Guru Granth
Sahib. The description of environment is there and is termed as qudarat which is considered as the
amalgamation of humans and non-humans.
Guru Nanak Dev Mehta is considered as
the founder of Sikhism who was born on Katak’s
Purnima in 1526 AD at Rai Bhoye’s Talwandi (Nankana Sahib, Shekhpur) now
Pakistan. At the time when he was born, the country India was facing religious,
social and political crises. The politics was affecting the society so
adversely that it was only the common man who was facing all tortures. Such
conditions led to the lack of emotional and psychological satisfaction of the
people. There was no positivity among them and the religious practices had
taken the shape of superstitions. The monetary value in the social system had
reached to its optimum level and the blood relations were also sacrificed only
for the sake of money (Saint 38).
During such circumstances, Nanak’s
interest grew towards the searching of spiritual peace. It has been said that
before writing Jupji, he went inside
a river and did not came back for three days. In this work, he has described
the value of Karma (deeds) and Mukti
(liberation) along with the habits that society should develop in order to
live a peaceful life. This work also talks about After Life and says that the
way to get liberation from the cycle of birth and death is available only in
this world. Jupji can be seen in the
light of humanism as well that how the correlation of human beings with other
fellow beings can led to a spiritual satisfaction. It is said here that God is
within all the creatures, including human beings, and in order to make the
almighty happy, it is advisable to serve his creation. Reading of Jupji from Ecocritical perspective
describes that though human beings are essential part of the various ecosystems
but they are not the Supreme Beings. The Almighty has created the whole world
and has assimilated himself to his creation.
Ecotheology is the study of the
‘interrelationship’ of the environment and the religion and expresses the
concept that God is assimilated in Nature (Unitingearthweb.org) . This concept of
Ecocriticism raises many questions on religious stereotypes of divinity which
have been prevalent through ages. Greg Garrard has also pointed as;
“But if
God is identical with the universe, arguably that eliminates the distinction,
basic to traditional theology, between how things are and how divine providence
would have them be” (Garrard 68).
Other issues are doubtful such as
if God is present in the Nature itself then why there is the conception of
heaven and hell? Can miracles actually happen? And so on.
Pondering over the term
Ecocriticism, that is, the study of literature from the point of view of Nature
and Natural entities and it is the re-reading of the older texts from the same
perspective, Jupji Sahib can be seen
as an Ecocritical text.
Considering
the views of Guru Granth Sahib, the
most sacred text (anthology) of Sikhism consists of the Banis of the various Gurus, regarding
the creation of God and Nature;
риЖрикੀрии੍ри╣੍ри╣ੈ риЖрикੁ ри╕ਾриЬਿриУ риЖрикੀрии੍ри╣੍ри╣ੈ ри░риЪਿриУ рииਾриЙ ॥
рижੁрипੀ риХੁрижри░ридਿ ри╕ਾриЬੀриР риХри░ਿ риЖри╕ригੁ рибਿриаੋ риЪਾриЙ ॥ . . . . .
ри╕риЪੇ ридੇри░ੇ риЦੰриб ри╕риЪੇ рим੍ри░ри╣риоੰриб ॥
ри╕риЪੇ ридੇри░ੇ ри▓ੋриЕ ри╕риЪੇ риЖриХਾри░ ॥
ри╕риЪੇ ридੇри░ੇ риХри░ригੇ ри╕ри░рим римੀриЪਾри░ ॥
ри╕риЪਾ ридੇри░ਾ риЕриори░ੁ ри╕риЪਾ рижੀримਾригੁ ॥
ри╕риЪਾ ридੇри░ਾ ри╣ੁриХриоੁ ри╕риЪਾ рилੁри░риоਾригੁ ॥
ри╕риЪਾ ридੇри░ਾ риХри░риоੁ ри╕риЪਾ рииੀри╕ਾригੁ ॥
ри╕риЪੇ ридੁризੁ риЖриЦри╣ਿ ри▓риЦ риХри░ੋрйЬਿ ॥ (463)
‘Oh the Almighty, you created
yourself and then you created the qudarat
(Nature) and you live within that Nature and assimilates within it. . . . .
The universe and the parts of Nature. What you have created is the ultimate
truth. You give life to the millions of creatures.’
Thus,
it can be seen that Jupji Sahib by
Guru Nanak Dev also brings the unification of the Nature and human beings.
рй┤ ри╕ридਿ рииਾриоੁ риХри░ридਾ рикੁри░риЦੁ рииਿри░ринриЙ рииਿри░ри╡ੈри░ੁ риЕриХਾри▓ риоੂри░ридਿ риЕриЬੂрииੀ ри╕ੈринੰ риЧੁри░ рик੍ри░ри╕ਾрижਿ॥
риЬрикੁ॥
риЖрижਿ ри╕риЪੁ риЬੁриЧਾрижਿ ри╕риЪੁ॥ ри╣ੈ ринੀ ри╕риЪੁ рииਾриириХ ри╣ੋри╕ੀ ринੀ ри╕риЪੁ॥ рйз॥ (Nanak 2)
‘He is the one who is omnipresent
named as satnam or God. He is the one
who has created the whole world and He is Self Created and has no fear and no
enimity. This can be understood by God’s grace. Recite and meditate. He is the
only truth now and from the ages, Nanak, and will always be.’
There is the vision of the Supreme Lord who is the
creator of the Earth and all the elements of Earth belong to him. Not only
created but He is assimilated in the Nature as well.
Ecopsychology deals with the
concept that how the environment affects
the psychological setup of the human beings. It helps human beings in regaining
their lost psychological setup and making them realise
that the true comfort which has been lost in highly social and materialistic
world can be found in Nature itself. It makes
them realise that how their inborn
instinct to harmonise their heads and
hearts is connected to Nature. Ecopsychology ignores the scientific terms
pertaining to Nature such as the concept of genes and rather it connects Nature
to spirituality, wilderness and emotional
bonds. Ecocritics have also focused on
the idea that how an affinity with Nature helps a person to tackle emotional
and psychological pains and achieves a calm and peaceful bent of mind. These
ties are visible in the case of love for their land. “[The human beings]
are mnemonic: integrated components of a sacred history and the remembered and
unconsciously felt past” and they enter into a “genetic heritage” and the
“sedentary peoples would employ the landscape psychodynamically, as a tool of
self-recognition” (Shepherd 24) . Soon it becomes
difficult to fetch out human behaviour alone from the impact of their
surroundings. The loss of their land and Nature appear to them as loss of their
identity.
Ecopsychology
can be practically seen as effective in day to day life such as a person who is
weary of the daily struggles of life finds peace in spending some time alone
near a sea or a lake. Sometimes, a person feels comfortable walking on wet
grass in the morning which not only helps in giving relaxation to eyes but also
helps in relieving psychological stress.
риЧਾри╡ੈ риХੋ риЬਾрикੈ рижਿри╕ੈ рижੂри░ਿ॥ риЧਾри╡ੈ риХੋ ри╡ੇриЦੈ ри╣ਾрижри░ਾ ри╣рижੂри░ਿ॥ (Nanak 7)
‘Some say that He appears too far while
other say that He is present in every particle of the surroundings.’
This line can be seen in the light of
Ecopsychology as God, being assimilated in Nature, is perceived differently by
different beings. As discussed above, the attitude of human beings who remember
and forget their ties with the Nature view it accordingly. The identity of
human beings is dependent upon it.
As
Nature is the creator of every being, it is the provider of the essential needs
of these creatures as well.
рижੇрижਾ рижੇ, ри▓ੈрижੇ риериХਿ рикਾри╣ਿ॥
риЬੁриЧਾ риЬੁриЧੰридри░ਿ риЦਾри╣ੀ риЦਾри╣ਿ॥ (Nanak 4)
‘The Lord is
giving a peaceful life to all the creatures permanently and these creatures
become tired but He does not stop. They are consuming everything given to them
from the ages.’
If the Lord is
providing them every basic necessity then it is quite clear from the line that
the poet is expressing the pro-creative power of Nature as all the living
beings are enjoying the life of peace and comfort provided to them.
There
are frequent references to guru or
master in the text as in order to harmonise oneself with God or Nature, one has
to be a student to some master. Now, the question arises that who the master
is. Jupji Sahib itself answers the
question several times by relating the meanings prescribed in the text to Hindu
Mythology.
риЧੁри░риоੁриЦਿ рииਾрижੰ риЧੁри░риоੁриЦਿ ри╡ੇрижੰ риЧੁри░риоੁриЦਿ ри░ри╣ਿриЖ ри╕риоਾриИ॥
риЧੁри░ੁ риИри╕ри░ੁ риЧੁри░ੁ риЧੋри░риЦੁ римри░риоਾ риЧੁри░ੁ рикਾри░римридੀ риоਾриИ॥ (Nanak 5)
‘The knowledge about that Lord can be
attained through a Guru (Master). Through Master only, it appears that the Lord
is omnipresent. Guru is Shiva, Brahma
and Parvati for us.’
The lines make it ample clear that for
co-ordinating our self with God, we need a Master and this is the only master
who is again God for us. But who is the master?
Further, the question is answered as;
рикри╡ригੁ риЧੁри░ੂ рикਾригੀ рикਿридਾ риоਾридਾ ризри░ридਿ риори╣ридੁ॥
рижਿри╡ри╕ੁ ри░ਾридਿ рижੁриЗ рижਾриИ рижਾриЗриЖ риЦੇри▓ੈ ри╕риЧри▓ риЬриЧридੁ॥ (Nanak 1)
‘Air is the master, Water is the father and Earth
is the mother of all the creatures. Day and night are the games in which whole
of the world is participating. All the beings are doing their duties at day and
night respectively.’
These lines describe the idea that all the
particles of the Nature such as Air, Water and Land are related to the beings
and are the basic spiritual necessities. These lines also reflect the concept
of Deep Ecology which can be defined as;
Deep Ecology is a holistic approach
to facing world problems that brings
together thinking, feeling, spirituality and action . . . This leads to a
deeper connection with life, where Ecology is not just seen as something 'out
there', but something we are part of and have a role to play in. (Johnstone)
Deep Ecology thus states that there is a
deep connection between all the ecosystems and it removes the notion of man
centeredness. Where the environment is presented as the Supreme Being such as
in the form of blood relations, the hubristic attitude of the human beings
discards automatically.
риЬੀриЕ риЬਾридਿ ри░ੰриЧਾ риХੇ рииਾри╡॥
ри╕ринрииਾ ри▓ਿриЦਿриЖ ри╡ੁрйЬੀ риХри▓ਾрио॥
риПри╣ੁ ри▓ੇриЦਾ ри▓ਿриЦਿ риЬਾригੈ риХੋриЗ॥
ри▓ੇриЦਾ ри▓ਿриЦਿриЖ риХੇридਾ ри╣ੋриЗ॥ . . .
риХੁрижри░ридਿ риХри╡риг риХри╣ਾ ри╡ੀриЪਾри░ੁ॥
ри╡ਾри░ਿриЖ рии риЬਾри╡ਾ риПриХ ри╡ਾри░॥
риЬੋ ридੁризੁ ринਾри╡ੈ ри╕ਾриИ ринри▓ੀ риХਾри░॥
ридੂ ри╕рижਾ ри╕ри▓ਾриоридਿ рииਿри░ੰриХਾри░॥ (Nanak 16)
‘There are many species of beings on Earth
which the Lord has created Himself. But neither any human being can estimate
the variety of these species nor he can measure the creative power of the Lord.
. . . Human beings have no power to influence Him even once as they are not
even comparable. Oh the Almighty, you are eternal. Humans should accept
everything gaily that is ordered by you.’
The lines express the notion of
de-centeredness of human beings by repeating and naturalising the idea that
humans have no power as compared to the creation of numerous species by the
Almighty or the Nature. In the last lines, the willing acceptance of the order
of Nature implies that if once the humans consider the environment as the
superior one to themselves and tries to harmonise with the same then the
identity crises will ultimately withers away.
Ecospirituality is the intersection
of Ecology and Spirituality in which
there is the involvement of the scientific knowledge of Ecology and the
interference of Religious ethics. The collaboration is something closer to the
people of a community both emotionally and spiritually. It is an urge of the
people to get freedom from highly materialistic society and suggests a way back
to Nature and their Spiritual interests which give them liberty enough to spend
their life in an eco-centric world.
Valerie
Lincoln, in “Ecospirituality” has defined the term as, “a manifestation of the
spiritual connection between human beings and the environment” (227). In Indian
Aestheticism and Religions, there is an in-depth relationship between Nature
and the religious values of the people such as worshipping of plants like Tulsi and Peepal. Not only plants but
animals, insects, birds and reptiles occupy the same place such as ‘snakes’ are
worshiped on Nag Panchami, ‘lion’ is linked to Goddess Durga, ‘cow’ is
considered as one of the sacred animals, ‘peacock’ is loved for its piousness
and much more.
As suggested by Ecospirituality
that the love for Nature can give us eternal peace of mind. The idea can be
reflected in the lines;
риЧਾри╡ੀриР ри╕ੁригੀриР риорииਿ ри░риЦੀриР ринਾриЙ॥
рижੁриЦੁ рикри░ри╣ри░ਿ ри╕ੁриЦੁ риШри░ਿ ри▓ੈ риЬਾриЗ॥ (Nanak 5)
‘Sing
and Listen the chants of Almighty and satisfy ourselves with His love. It will
help in attaining spiritual peace of mind.’
The lines express that the musical remedy
for curing all the mental woes is the remembrance of the God (Nature) and it
can act as a medium of healing the issues of identity. It provides peace of
mind as well. It means that the link with Nature can be a spiritual medicine
for human beings.
ри╕ੁригਿриР ри╕ਿриз рикੀри░ ри╕ੁри░ਿ рииਾрие॥
ри╕ੁригਿриР ризри░ридਿ ризри╡ри▓ риЖриХਾри╕॥
ри╕ੁригਿриР рижੀрик ри▓ੋриЕ рикਾридਾри▓॥
ри╕ੁригਿриР рикੋри╣ਿ рии ри╕риХੈ риХਾри▓ੁ॥
рииਾриириХ ринриЧридਾ ри╕рижਾ ри╡ਿриЧਾри╕ੁ॥
ри╕ੁригਿриР рижੂриЦ рикਾрик риХਾ рииਾри╕ੁ॥ (Nanak 10)
‘Nanak, by meditation and indulging one’s
self into the name of almighty, the person can gain eternal happiness. After
listening to the meditative chants of His, one can gain freedom from all the
sins. After ruminating oneself to the name of God, the feeling of Donation
comes to the mind automatically. The person can get that satisfaction which he
can gain after travelling to eighteen pilgrimages. The sophistication that
humans gain through reading can be attained after assimilating oneself to God.
After listening to Him or his name, the fluctuating psyche can achieve
consistency.’
Here, the lines can be read in a way which
describe the psychological consistency that can be attained after listening to
the name of Lord. Here, the listening to the name can be viewed as listening to
the melodious chants of Nature. Nature has a music of its own. If one loves
Nature, then the person can gain eternal bliss from it. The knowledge about
Lord can be considered as the knowledge about vastness of the Nature. If one
gets correlated to it then the issues of identity can be solved as man is also
a by-product of the Lord and Nature.
Sikhism
talks about finding God though master or guru and Jupji Sahib can be read in a way that God is omnipresent and He is
the creator of the whole world. The Ecotheological study of the book suggests
that He has not only created but has dissolved Himself to it. The book,
sometimes, suggests human beings to attain oneness with the Almighty while at
the other times, it glorifies the creation of God and de-centres man by
expressing the greatness of the God. There is the amalgamation of Humanism and
Ecocriticism but the humans are considered as one of the elements of Nature only
as there is condemnation of narcissistic attitude of human beings. The
meditative mood of the writer proposes the readers to search the Almighty by
seeking spiritual truth within humans and non-humans. So in order to find him,
it is suggested that one should search the inner self.
Works Cited
Childs, Peter and Roger Fowler. The
Routledge Dictionary of Literary Terms. Routledge Taylor and Francis
Group, 2006.
Dev, Guru Nanak. "Jupji Sahib." Nitnem.
Amritsar: Jeevan Printers, n.d. 2-73.
Garrard, Greg. Ecocriticism.
Oxfordshire: Routledge Taylor and Francis Group, 2012.
http://www.gurugranthdarpan.com. n.d. Web. 16 October 2017.
Johnstone, Chris. thegreenfuse.org.
n.d. Web. 21 August 2016.
Lincoln, Valerie. "Ecospirituality." Journal of
Holistic Nursing (2000): 227-244.
(Saint), Seva Singh. Guru Granth
Sahib Darshan. Hushiarpur: Gurudwara Rampur Kheda, 2007.
Shepherd, Paul. Nature and
madness. Georgia: University of Georgia Press , 1998.
Unitingearthweb.org. n.d. Web. 17 October 2017.
<http://www.unitingearthweb.org.au/about-us/1-what-is-ecotheology.html>.
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