Ten Philosophies in Vedic Spirituality

Introduction:

There is a general misconception that Vedic tradition is either ritualistic or vedantic. They are generally referred to as “karma-kanda” and “jyana-kanda” (i.e., mimamsa & vedanta).

But the fact is that Vedic tradition embraces innumerable philosophical thoughts. Few of them became “schools” of thought like the shad-darshanas (samkhya, yoga, nyaya, vaisheshika, mimamsa & vedanta). Other philosophical positions are invariably found in the vedic tradition.

Similar thoughts are found in western philosophies but their application has changed overtime. 

Vedic Tribe is happy to introduce 10 such philosophies which are widely discussed in western world and which have roots in Vedic Tradition. 

The idea is to appreciate the fact that our tradition has embraced all these philosophies thousands of years ago and to see how we can adopt them in our day-to-day life. This will not only help us in our spiritual journey but creates physical, mental & social wellbeing.

We hope this creates enough interest in you in studying & practicing vedic tradition and availing benefits arising out of them.

Madhwesh K

Vedic Tribe

--- 

1. Altruism / अस्वार्थिन् (asvarthin)

We are generally self-centered beings and at the same time value altruism in different degrees.

Altruism is a philosophical thought that concerns welfare & happiness of all living creatures, as opposed to welfare & happiness of only the individual self.

In vedic spirituality, two major paths are shown: path of involvement in the worldly affairs (प्रवृत्ति मार्ग / pravritti marga) and the path of detachment from worldly affairs (निवृत्ति मार्ग / nivritti marga).

The one who choses “pravritti marga” is mandated to conduct worldly activity with utmost selflessness.

In Bhagavadgita, Krishna codifies this as “Karma-Yoga” and gives the example of King Janaka, one of the great karma-yogis who performed worldly actions purely for the benefit of others.

We can also adopt altruism in our daily life and move away from self-centric actions. This not only helps us in our spiritual journey but also creates social well-being around us.

Madhwesh K

Vedic Tribe

---

2. Asceticism / नियमानुष्ठान (Niyamanushtana) 

At some point in time in our lives, we would think of living an ascetic life.

Asceticism is a philosophical thought that concerns living a life of virtuous habits and observances. 

In Vedic spirituality, “niyama” (virtuous habits and observances) plays an important role. 

For a householder, niyamas are part of daily ritualistic practices (like sandhyavandana) and seasonal observances (like vratas). 

If one chooses to renounce worldly affairs, he / she adopts asceticism as a lifestyle and for him / her performing virtuous habits becomes a daily affair.

In Yoga sutra, Patanjali explains “ashtanga yoga” (eight limbed yogic process) in which the second limb is “niyama”.

We can also adopt asceticism to the extent practicable in our daily life and move away from compulsive life choices. This not only helps us in our spiritual journey but also develops our physical & mental wellbeing.

Madhwesh K

Vedic Tribe

--- 

3. Compatibilism / समन्वय (samanvaya)

We often act based on a position that we are the masters of our own destiny and at the same time believe in God as the determining force behind the cosmos. However, we seldom ask the question “how are both these compatible”?

Compatibilism is a philosophical thought that free-will and determinism are compatible.

In Vedic spirituality, free-will is embedded in the “law of karma”; i.e., my choice of action now determines my experience later. 

Vedic spirituality also propounds determinism in the “law of niyati”, i.e., entire cosmos and all the conscious beings in it are bound to the way of Brahman.

At the outset, both these laws seem to be opposite and incompatible. But deeper study of vedic & classical scriptures reveal that they both are compatible.

In Bhagavadgita, Krishna codified this compatibility in the idea of “swadharma”; i.e., it is the inherent trait of all matter & conscious beings to walk the grand cosmic way. 

However, due to ignorance, conscious beings walk different ways and suffer consequences. Nonetheless, they ultimately end-up in the cosmic way of things.

Hence, “law of karma” works within the framework of “law of niyati”. That is to say, our “swadharma” is naturally in-line with the cosmic way of things and when we deviate from our “swadhara” we suffer consequences.

We can also adopt compatibility in our daily life by being aware that those actions in deviation of our “swadharma” will trigger the law of karma and those actions in-line with “swadharma” are part of the law of niyati. This not only helps in our spiritual journey but also helps us develop as a better human being.

Madhwesh K

Vedic Tribe

--- 

4. Hedonism / सौख्य (soukhya)

When we walk a spiritual path, we often question - how far should I pursue my own happiness?. Because we are generally hedonist in nature and spirituality seems to be a path away from it.

Hedonism is a philosophical thought that most of human behavior is aimed at achieving pleasure and distancing pain.

In Indian tradition, hedonism took extreme form i.e., lokayata famously known as charvaka. Charvakas not only embraced sensual pleasure but rejected vedas, vedic tradition & spirituality.

In Vedic spirituality, moderate hedonism is embedded within the realm of spiritual pursuits.

Brahmana / ritualistic sections of vedic literature are apparently aimed at achieving worldly and super-natural pleasures. Deeper study reveals that these are stepping stones in a greater spiritual journey.

The famous “sri rudram” (which is part of Krishna Yajurveda's Taittiriya Samhita), contains “chamakam” in which various pleasures one want in life are enumerated. However, in the same chapter, spiritual achievements are also sought and are highly valued.

Vedanta incorporates essence of vedic hedonism in the form of different non-fire based yajnas like vaishwanara yajna (yajna of food consumption), vama yajna (yajna of sexual pleasure), dravya yajna (yajna of spending money on greater good)...etc

We can also adopt moderate hedonism in our daily life by actively pursuing happiness and turning it into a spiritual process like dravya-yajna…etc.

Madhwesh K

Vedic Tribe

--- 

5. Epistemology / प्रमाण (pramana)

In the spiritual path, we tend to lean towards certain source of knowledge. But we seldom ask “what is the right source of knowledge”?

Epistemology is the study of origin, nature and scope of knowledge.

In Vedic tradition, three pramanas  are accepted: pratyaksha / प्रत्यक्ष  (sensory perception), anumana / अनुमान (inference) and agama / आगम (Veda itself). Though different traditions add many more pramanas, these three remain at the core of all traditions.

In western philosophy only sensory perception and inference are considered as valid sources of knowledge. Other’s experience is not considered as a valid source of knowledge unless it is verifiable through third person’s perception or inference.

However, in Vedic spirituality, other’s experience is also considered as a valid source of knowledge. For example, the vedic texts are the experiences of sages and they are considered as valid sources of our knowledge.

The core idea of Vedic spirituality is to go beyond experiencing sensory perception and inference. The experience of different planes of existence comes from comprehension of vedic knowledge which is the codification of such experiences of sages & others in vedic tradition.

We can also resolve not to limit our experience to the physical & mental plane of existence and strive to go beyond them and into a higher plane of existence. This will not only put us in the right path of spirituality but also expands the scope of our perception.

Madhwesh k

Vedic Tribe

--- 

6. Rationalism / बुद्धिवाद (buddhi-vada)

In the path of spirituality, we tend to blindly believe many things and actively brush-aside rational thoughts.

Rationalism is a philosophical thought that “reason” is the chief source of knowledge. It heavily emphasizes “intellect” as the key faculty in arriving at correct knowledge.

In Vedic tradition, reasoning plays an equal role alongside sensory perception & vedic knowledge.

In the Samkhya school of thought, reasoning plays a key-role, making it the major rationalist school of thought in vedic tradition.

Non-vedic traditions took rationalism to its extreme and especially in Buddhist literature it took the form of argument to reject Veda & Vedic tradition. 

In western philosophy too rationalism was taken to its extreme in “principle of sufficient reasoning”. However, mainstream western philosophy rejects the idea of “principle of sufficient reasoning” and suggests that rationalism shall be used in its moderate form.

We can also adopt moderate rationalism to question our blind beliefs and move towards intellect-based knowledge. This will not only help us in our spiritual journey but also expands the scope of our perception.

Madhwesh K

Vedic Tribe

--- 

7. Pantheism / परिणाम वाद (parinama-vada)

Where did this cosmos come from? Did it exist eternally Or did it manifest from God?

In pantheism the cosmos is considered as a manifestation of God and they both are essentially the same.

As opposed to pantheism, in Vedic tradition, the Samkhya school suggests that cosmos is the manifestation of primordial matter (prakriti / प्रकृति), which is different from consciousness (पुरुष / purusha / ब्रह्मन् / Brahman)

Samkhya school suggested “parinama-vada” in which the cosmos manifests from the eternal & non-conscious prakriti. 

This manifestation occurs due to interaction with the eternal & conscious purusha / Brahman. 

Hence, prakriti & purusha remain distinct & their interaction creates, sustains & destroys cosmos.

From Vedic Verses to Bhakti-vedanta, Brahman is observed & prayed as the creator, sustainer & destroyer of the cosmos. 

Only in a few sub-schools, parinama-vada takes a different dimension, by considering cosmos to be a manifestation of Brahman instead of prakriti. This position is taken to a large extent in Ramanuja-Vishishtadvaita and to a limited extent in post-shankara-advaita including neo-vedanta.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

---

8. Panentheism / ईश्वर वाद (ishvara-vada)

What causes cosmic activity? Does the cosmos operate independently or does God operate it?

In panentheism the cosmos is considered different from God and is operated by God. In panentheism, God is both immanent & transcendent.

In Vedic tradition, Brahman (ब्रह्मन्) is called ishvara (ईश्वर), which means master of everything. 

Samkhya school suggests that matter (prakriti / प्रकृति) is non-conscious. I.e., though it exists, it does not have volition, intelligence…etc. On the other hand, consciousness (पुरुष / purusha / ब्रह्मन् / Brahman) has volition, intelligence…etc required to operate the matter. 

Brahman is immanent in cosmos and it is called purusha; brahman is also transcendent and it is also called parama-purusha (परम-पुरुष). Because, brahman is both immanent & transcendent at same time, it is called ishvara - the master of all.

From Vedic Verses to Bhakti-vedanta, Brahman is observed & prayed as the creator, sustainer & destroyer of the cosmos. 

Only in a few sub-schools, Brahman is considered either non-existent or irrelevant. In nirishvara-samkhya, purusha is an individual soul & there is no Brahman. In few yoga-sub schools of thought, Brahman is irrelevant & the soul can liberate without observing Brahman too. However, these traditions lost adherents to Vedanta school and almost all in Vedic tradition practice vedanta.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

--- 

9. Absolutism / परमतत्व वाद (parama-tatva-vada)

We often hear that everything is impermanent & keeps changing and the spiritual journey is to pursue a permanent reality. 

But before we get to this persuasion, we seldom ask a rational question - is there something “permanent & absolute” amidst the chaotic & ever-changing world?

In “philosophical absolutism” THERE IS indeed an absolute reality, i.e., a reality which exists beyond the realm of the apparent world. 

In Vedic tradition, there are three kinds of absolute realities: (i) Matter, (ii) individual consciousness & (iii) Brahman. But the “matter” is a pool of endless possibilities; “individual consciousnesses” are endless in number; and “Brahman” is endless in attributes. This is called vedic-pluralism.

In Vedic pluralism, these “eternal, innumerable and endless” constituents are categorized as (i) “jagat” (matter), “jeeva” (individual consciousness) and “Brahma” (super-consciousness). Moreover, though they are innumerable, they are ABSOLUTE i.e., they ultimately exist.

During the course of creation all the three constituents interact with each other and appear in different forms and shapes. “Jagat” appears as the world around, “jeeva” appears as different sentient beings and “Brahman” appears as creator, sustainer & destroyer.

Only a few sub-schools propose a meta-reality that all these three are ultimately one i.e., absolute monism (ex: advaita-vedanta). However, all other schools in Vedic tradition subscribe to absolute-pluralism.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

--- 

10. Abstractionism / तन्मात्रा (tanmatra)

Does “beauty” really exist? Does melody, fragrance, cozyness …etc exist? Or are they just human experiences?

In the same way, whether “numbers” exist or are they just human ideas?

Abstractionism is a philosophical thought that abstract experiences & ideas - really exist. I.e., beauty exists, even when no one is looking at it. When someone looks at it, the seer experiences beauty. 

In Vedic tradition, the cosmos is made of 24 primordial constituents. Five subtle constituents out of the said 24 of them are collectively called “pancha-tanmatra”. I.e., rupa (form), gandha (smell), sparsa (touch), rasa (taste) and sabda (sound).

These five-tanmatras invariably exist in five primordial elements i.e., pancha-bhootas. Whether there is an observer or not, these abstract constituents exist. When an observer interacts with them, it experiences beauty, melody…etc

Five-tanmatras, five-bhootas, five-instruments, five senses, mind, inflation and manifestation (total of 23 abstract constituents) arise out of primordial matter i.e., prakrit (the last and 24th constituent).

However, all these 24 constituents are non-conscious. I.e., they do not have volition, intelligence …etc. But during the course of creation, they interact with Brahman & jeevatmans and spring into action.

This proposition was famously laid down by samkhya school and all the schools in vedic tradition subscribe to this proposition. However, vedic tradition does not propose that “numbers” exist; instead it proposes that “infinity” as an abstract idea exists.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

Twenty Yoga-Upanishads

Introduction:

Upanishads constitute the spirit of Vedas.

Muktika Upanishad lists 108 Upanishads invariably found in four Vedas. Among them 20 are categorised as "Yoga-Upanishads".

These Yoga-Upanishads explain many ancient yogic practices and meditation techniques. 

However, most of these are lost in time and are out of practice today. Due to this reason, they are not part of contemporary yoga and meditation schools of thought.

Vedic Tribe is happy to bring a short introduction series on these Yoga-Upanishads with a hope that it will create enough curiosity in readers to move towards a more detailed study. 

If interested, one can study Sri Upanishad Brahmayogin's Sanskrit commentary on all 108 Upanishads, out of which 20 Yoga-Upanishads are translated to English in one book by TRS Ayyangar.

Madhwesh K

Vedic Tribe

—

1. Hamsa-upanishad

It describes a method in which sadhaka meditates on "om" in relation to "hamsa".

Hamsa's literal translation is swan; but in Sanskrit, it represents Atman, a liberated soul…etc. It also represents inhale & exhale.

It goes on to explain the hamsa-vidya, importance of self restraint for yogis, chakras…etc.

It captures dialogue between Sage Gautama and Sanatkumara, wherein Sanatkumara explains these aspects from what Shiva told Parvati.

This Upanishad is found as part of Shukla Yajurveda and many schools like tantra, shakta… etc draw their ideas from this Upanishad.

Madhwesh K

Vedic Tribe

--- 

2. Amritabindu-Upanishad

It describes a yogic practice in which sadhaka adopts six-limbs: (1) withdrawal of mind, (2) meditation, (3) breathing exercise, (4) introspection, (5) reflection and (6) samadhi.

Amritabindu's literal translation is drop of elixir; but in Sanskrit, it represents eternal cosmic sound "om".

It goes on to explain prana (life energy)…etc.

This Upanishad is found as part of Atharvaveda and yoga-darshana draws many ideas from this Upanishad.

Madhwesh K

Vedic Tribe

,---

3. Nadabimdu Upanishad

It describes a method in which sadhaka meditates upon the subtle sound captured in anahata-chakra (around Thymus Gland).

The cosmic sound “Om” is experienced by different seers in different ways. In this upanishad, seers have explained 12 hidden secrets in “om”.

It stresses upon “siddhasana” as a posture for meditation. 

It goes on to explain three gunas, twelve gunas, nature of ignorance…etc

This Upanishad is found as part of Atharvaveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

---

4. Kshurika Upanishad

It describes a method called “dhyana-yoga”, in which sadhaka uses the “mind” like a razor to cut-away from worldly connections.

It explains many concepts like asana, pranayama…etc which became the foundation of “ashtanga-yoga” by Patanjali.

This Upanishad is found as part of Atharvaveda and the yoga school of thought draws many concepts from this Upanishad.

Madhwesh K

Vedic Tribe

-- 

5. Tejobindu Upanishad

"Bindu" literally means "point" (something without dimensions) and represents "the nasal sound of mmmm in the utterance of "om"".

It describes a method of experiencing the self / Atman /soul and then ultimately the Brahman, through meditating upon "bindu" in "om".

It goes on to explain difficulties of meditation, methods for succeeding in meditation, 15-limbed yogic practice…etc

This Upanishad is found as part of Atharvaveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

.

Madhwesh K

Vedic Tribe

---

6. Amritanadabindu Upanishad

This is similar to nadabindu-upanishad, but there are many variations between two different version of this upanishad

"Bindu" literally means "point" (something without dimensions) and represents "the nasal sound of mmmm in the utterance of "om"".

It describes a method of experiencing the self / Atman /soul and then ultimately the Brahman, through meditating upon "bindu" in "om".

It goes on to explain difficulties of meditation, methods for succeeding in meditation, 15-limbed yogic practice…etc

This Upanishad is found as part of Rigveda (as classified by TRS Ayyangar) and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

.

Madhwesh K

Vedic Tribe

--- 

7. Dhyanabindu Upanishad

This Upanishad places great emphasis on meditation in yoga and specifically on maintaining silence.

It describes a six-limbed yogic process: physical posture, regulation of breath, withdrawal of senses, observation of breath, concentration of mind and sustaining concentration.

It goes on to explain - acute observation of Atman present in all living beings, kundalini yoga etc.

Longer version of this Upanishad is found as part of Samaveda and the Yoga school of thought.

Madhwesh K

Vedic Tribe

--- 

8. Brahmavidya Upanishad

This Upanishad lays down a meditation technique in which the practitioner meditates upon five different dimensions of parabrahman in the body.

It describes three aspects of “om” (A, u and m) which represent three vedas, three dimensions of existence..etc.

It goes on to explain - difference between jeevatma & parabrahma, chanting of om etc.

Longer version of this Upanishad is found as part of Krishna Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

---

9. Yogatatva Upanishad

This Upanishad emphasizes on hatha-yoga and incorporates many aspects which became the foundation for raja-yoga and other sub-schools of yogic philosophy & practice..

It describes four broad yogic styles: Mantra, Laya, Hatha yoga and Raja..

It goes on to explain - combination of jnana (knowledge) & yoga (practice), virtues of a yoga-student…etc.

Longer version of this Upanishad is found as part of Krishna Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

--- 

10. Trishikhibrahmana Upanishad

This Upanishad emphasizes on optimum combination of karma-yoga & jnana-yoga in yogic process.

It describes cosmic creation modeled after causality.

It goes on to explain - the model of the human body from a cosmic perspective, importance of study of vedanta…etc .

This Upanishad is found as part of Shukla Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Sankhya school are found here.

Madhwesh K

Vedic Tribe

--- 

11. Yogachudamani Upanishad 

This Upanishad emphasizes on kundalini yoga.

It describes yoni-mudra as the pinnacle of yogic practice.

It goes on to explain - chakras, nadis ..etc

This Upanishad is found as part of Samaveda and tantra-tradition draws many concepts from this Upanishad.

Madhwesh K

Vedic Tribe

—-- 

12. Mandala-brahmana Upanishad

Mandala represents “surya mandala” (the solar plane of existence”) 

This Upanishad emphasizes on “unmani dhyana stiti” wherein practitioner’s mind completely dissolves. .

It describes the practice of ashtanga yoga, from which Patanjali's yoga sutra draws most of its practices.

It captures the teaching of Lord Vishnu to Sage Yajnavalkya, while the sage experienced the same at a higher plane of existence i.e, surya mandala.

This Upanishad is found as part of Shukla Yajurveda and has influenced Raja-yoga school in an enormous way.

Madhwesh K

Vedic Tribe

--- 

13. Advayataraka Upanishad

This Upanishad emphasizes the importance of “guru” in yogic practices.

It describes meditation upon unity of “brahman” (advaya / non-dual) which is caused by illumination (taraka) experienced during mediation 

It categorically states that the practice of this upanishad is for “yatis” (those who walk in the path of renunciation)

This Upanishad is found as part of Shukla Yajurveda andthough it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

---

14. Shandilya Upanishad

This Upanishad is named after the vedic-rishi “shandilya”.

It emphasizes on eight asanas: Mayurasana, Simhasana, Goumukhasana, Padmasana, Siddhasana, Bhadrasana, Swastikasana and Virasana

It describes yogic practice in which core vedantic ideas are adopted

It goes on to explain kundalini, chakras…etc

This Upanishad is found as part of Atharva Veda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

---

15. Yogashiksha Upanishad

It emphasizes on Hatha Yoga and Sri Gorakshanatha’s work draws lot of influence from this Upanishad

It goes on to explain jnana yoga, kundalini…etc

Longer version of this Upanishad is found as part of Krishna Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Notably, this upanishad has the highest number of variations in different manuscripts and is quite difficult to ascertain the original content.

Madhwesh K

Vedic Tribe

-- 

16. Pashupatabrahma Upanishad

It emphasizes ritualistic yogic practices and “dharma-yoga”.

It goes on to explain vedantic concepts of relationship between atman-brahman-nature, liberation…etc

This Upanishad is found as part of Atharva Veda and though it is primarily a Yoga-Upanishad, many aspects of advaita Vedanta are found here.

Madhwesh K

Vedic Tribe

--- 

17. Yoga-kundalini Upanishad

Yoga-kundalini Upanishad emphasizes generally on “kundalini-yoga” and specifically on padmasana & vajrasana

It goes on to explain lambika yoga, samskara / mental impressions, balanced diet …etc

This Upanishad is found as part of Krishna Yajurveda and “tantra school” draws many ideas from this upanishad.

Madhwesh K

Vedic Tribe

---

18. Darshana Upanishad

Darshana Upanishad captures the teaching of Sri Dattatriya to sage Sankriti. It emphasizes on the optimum combination of hatha-yoga & raja-yoga.

It goes on to explain workings of nadi (channels of energy in the body), asanas, pranayama…etc

This Upanishad is found as part of Samaveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

---

19. Mahavakya Upanishad

Mahakavya Upanishad emphasizes on meditating upon “gayatri mantra”.

It goes on to explain the nature of knowledge, ignorance, brahman, atman…etc. 

It categorically opposed ignorant practise of vedic rituals.

This Upanishad is found as part of Atharva veda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

Madhwesh K

Vedic Tribe

--- 

20. Varaha Upanishad

In contrast to other yoga upanishads, Varaha Upanishad describes meditating upon elements of reality.

It goes on to explain 24 tattvas (elements of reality), stages of learning…etc. 

It notably refers to Ramayana, Mahabharata…etc.

This Upanishad is found as part of Krishna Yajurveda.

Madhwesh K

Vedic Tribe

18 Rishikas of Rig Veda

What is the role of women in Vedic tradition?

This can be seen from the perspective of Indian history, which can be broadly divided into: ancient, medieval and modern.

In ancient India, women played an equal role in Vedic Study & practice. 

In medieval India, due to foreign invasion & rule, the Indian society turned protectionist and as a by-product, orthodoxy gained popularity in Vedic tradition. As a part of protectionist orthodoxy, women were prohibited from Vedic Study & practice.

In modern India, women's role in Vedic study & practice were rejuvenated due to the efforts of scholars like Sri Dayanand Saraswati, Sri Aurobindo…etc.

In ancient India, Rigveda & Samaveda themselves identify Rishikas. Both Ramayana & Mahabharata record that women studied and practiced Vedas. In Sarvanukramani, Katyaayana mentions women who were Rishikas. 

Women who chose to study Vedas and then marry were called Brahmavadini. Women who chose to marry and then study Vedas were called Sadhyovadhu. Many of them even rose to the level of seeing Veda mantras and be called Rishikas 

Vedic Tribe is happy to bring you a short series on 18 of these Rishikas. We will share the numbering of Rigveda's Sutka & Mandala, where Mantras are attributed to them. We will also share a short background about these Rishikas. There are of many more Rishikas whose details will be shared in another series.

We are sure that this creates more curiosity towards studying & practicing Vedas.

Madhwesh K

Vedic Tribe

--- 

Philosophy vs Vedanta

Vedic Tribe is happy to bring you a series on "philosophy Vs Vedanta".

The idea is not to argue supremacy of one over the other.

Instead, we will identify common words used in popular philosophy and show how they are inappropriate in understanding vedanta.

While doing so, we will also lay down appropriate sanskrit words - apt in understanding vedanta.

For example, translating "yajna" as "sacrifice" has done a huge damage to the way we understand Vedas. Once we understand the difference in these two words, we will start appreciating Vedas in their original form.

We are sure that our effort will make you start using appropriate sanskrit words and create enough interest in studying & living vedanta.

Madhwesh K

Vedic Tribe

--- 

Question 1:

Is "dualism" the right word for Sri Madhwacharya's teachings?

No!

Classical Dualism says "soul & body" are separate entities. Whereas Cartesian Dualism says "mind & body" are separate entities.

In popular philosophy, Sri Madhwacharya's teachings are called "Dualism". This is a misnomer (wrong nomenclature).

The right nomenclature for Sri Madhwacharya's teachings is "Tatva-vada" (तत्ववाद).

"Tatva-vada" indicates - understanding things *"as they are"*.

In Tatva-vada, (1) all of "matter" is distinct from each other; (2) all of "consciousness / jeevatma" is distinct from each other; and (3) "the super consciousness / paramatma" is distinct from everything.

In Tatva-vada, all these distinct entities are analysed "as-they-are". This analysis is done (a) as per our sensory observation, (b) as per our logical observation, & (c) as per vedic knowledge. 

In dualism, there is no room for paramatma, sensory observation, vedic knowledge..etc.

Hence "Tatva-vada" is not dualism; instead it is "vedic pluralism".

The popular name "dvaita" is also a misnomer. Because in Sanskrit "dvaita" means "misunderstanding one thing as two things".

Hence, it is apt to use "Tatva-vada" for Sri Madhwacharya's teachings, instead of "dualism" or "dvaita".

Madhwesh K

Vedic Tribe

--- 

Question 2:

Is "monism" the right word for Sri Shankaracharya's teachings?

No!

Monism says "everything has ONE origin". It also says that though origine is the same, everything is distinct from each other. 

In monism, everything comes from one origin and goes back to the same origin. They all however, remain distinct from each other.

In popular philosophy, Sri Shankaracharya's teachings are called "monism". This is a misnomer (wrong nomenclature).

The right nomenclature for Sri Shankaracharya's teachings is "Advaita" (अद्वैत).

"Advaita" literally means - there is only ONE and there is no second.

In Advaita, the single entity is "parabrahman".

In monism, the single entity can be matter or consciousness or anything that is not yet explained. It doesn't have room for any entity such as parabrahman.

In Advaita, the physical world is an illusion and in monism, the physical world is REAL.

Hence, it is apt to use "Advaita" for Sri Shankaracharya's teachings, instead of "monism".

Madhwesh K

Vedic Tribe

--- 

Question 3:

Is "mind" the right word for "Manas / मनस्"?

No!

According to materialism, Mind is a physical phenomenon. It is the result of complex neural activity. In many of its subschools, Mind is considered an illusion created by neural activity.

According to dualism, Mind is a non-physical phenomenon. It has a separate existence and cannot be explained from complex neural activity.

Thus, mainstream western philosophers are divided over whether the mind is a physical or non-physical phenomenon. 

In popular philosophy, we use the term Mind for "Manas". But this is a misnomer (wrong nomenclature).

In vedanta, Manas is the instrument through which Jeevatma exercises "volition"!

The right nomenclature for Manas is "Volition" (संकल्प / विकल्प शक्ति).

In vedanta, Manas is a physical instrument. It is physical, yet subtle.

Manas is one of the five dimensions of "anthahkarana" (अंतःकरण) which means "subtle instrument".

In vedanta, Manas is neither an illusion nor a non-physical phenomenon; rather it is very much a physical phenomenon and a real one.

In western philosophy, Mind has many faculties like imagination. But in vedanta, Manas is one of the faculties of Anthahkarana.

Hence, it is apt to use the word "Manas" in Vedanta rather than the word Mind.

Madhwesh K

Vedic Tribe

--- 

Question 4:

Is "sacrifice" the right word for "Yajna / यज्ञ"?

No!

"Sacrifice" generally depicts killing of a living being in a ritual as an offering to deities.

On the other hand, "Yajna" is a social gathering for worship of deities and also for distribution of resources, rarely involving sacrifice.

Yajna comes from the root word "yaj" (यज्ञ). 

In Vedanga, "yaj" indicates communion / socialization (संगतिकरण); it indicates donation / distribution of wealth (दान); it indicates worship of deities (देव पूजा)...etc. These are the core concepts of Yajna. On the other hand, ritualistic aspects of Yajna are very minimal.

In fact, only one-third of "srauta-Yajnas" (ritualistic yajnic codes) requires animal sacrifice. Though they were prominent at one point in history, they all disappeared. Only the core concepts of Yajna prevailed.

Krishna in Bhagavad Gita elaborated these core concepts and it became the foundation for vedanta.

When the ritualistic aspects remained only as academics, Sri Sayanacharya revived this school of thought and provided interpretation of Vedas mainly from ritualistic perspective.

When Mr. Max Muller translated Vedas, he relied on Sri Sayanacharya's interpretation only and ignored all other interpretations - especially that of Vedanta.

Consequently, western philosophers perceive Vedas & Yajnas only from a ritualistic perspective. Their lame usage of the term "sacrifice" became a mainstream term for Yajna.

Hence, it is apt to use the word "Yajna" in Vedanta rather than the word "Sacrifice".

Madhwesh K

Vedic Tribe

--- 

Question 5:

Is "Hymn" the right word for "Mantra / मंत्र"?

No!

"Hymn" indicates a song of praise. Hymns are composed as lyrical poems and very rarely have esoteric meaning. In other words hymns can be easily translated and their meaning can be easily understood. 

On the other hand, "Mantra" is a linguistic exposition of the experiences of sages. They are full of esoteric meanings. Collection of these mantras are "Vedas".

Though Mantras include praise of deities, they have a wide range of expositions. Agni sukta, Rudra Namaka…etc are examples of such praise.

In addition, Mantras can be extremely esoteric like in Asyavamiya Sukta; they can be highly meditative like Gayatri Mantra; they can be stories like in Kaushitiki brahmana; they can be highly psychological like Shatapata brahmana; they can be philosophical like Talavakara upanishad…etc.

The root of "Mantra" is man (मन्) indicating a psychological phenomenon.

Mantra can be a syllable, verse, prose, poem, song …etc. On the other hand, hymns are essentially songs.

Instead of Mantra, "stotra" (स्तोत्र) is closer to "Hymn". Because stotra are essentially verses of praise.

Hence, it is apt to use the word "Mantra" in Vedanta rather than the word "Hymn".

Madhwesh K

Vedic Tribe

--- 

Question 6:

Is "Priest" the right word for "Brahmana / Brahmin"?

No!

"Priest" refers to a person who conducts religious rituals.

Brahmana (ब्राह्मण) refers to "the one who is conscious of Brahman / the almighty" (ब्रह्म जानाति ब्राह्मणः).

In core Vedic tradition, the person who conducts rituals is called "Yajamana" (यजमान). 

In shrauta-Yajna sutras (ritualistic code), Yajamana is assisted / guided by four people who know & practice four Vedas. These learned persons are called "purohita" (पुरोहित). 

Hence, the term Priest is closer to the term Purohita and is not at all linked to the term Brahmana / Brahmin.

However, western philosophers call Brahmana / Brahmin as "priestly caste / priestly class". This is a lame definition based on birth or occupation.

Texts in Vedic tradition overwhelmingly use the term "Brahmana" for the one who is on a spiritual path. They do not attribute birth or occupation to the term. However, in popular usage, the term "Brahmana" is attributed to birth or occupation.

Hence, it is apt to use the word "Purohita" in Vedanta for the word "Priest" and reserve the word "Brahmana" to someone who is on the spiritual path.

Madhwesh K

Vedic Tribe

--- 

Question 7:

Is "Theist" the right word for "Astika" (आस्तिक)?

No!

"Theist" is the one who believes in the existence of God.

In the traditional sense, "Astika" refers to someone who accepts that Vedas are the source of correct knowledge. Only in the latter Sanskrit texts the term expanded to cover (i) the one who accepts that "self / Jeevatma" exists; and also (ii) the one who accepts that "supreme / paramatma" exists.

It may be noted that there are many schools of thought in Vedic tradition - that accept Veda as the correct source of knowledge, but do not accept the existence of God. These schools are called Astika-Nirishwara-Darshana.

For example, the classical Samkhya school of thought accepts Vedas, but does not accept the existence of God.

Consequently, it is not necessary that an "Astika" have to be a "Theist". It is possible that an "Astika" can be an "Atheist" too.

Hence, it is apt to use the term "Astika" to someone who accepts Vedas, instead to someone who believes in the existence of God.

Madhwesh K

Vedic Tribe

--- 

Question 8:

Is "Illusion" the right word for "Maya" (माया)?

No!

"Illusion" means misinterpreted perception. Ie., When our sensory perception is distorted we misinterpret the sensory information.

For example, if we walk through thick fog, our brain keeps misinterpreting everything we see. This is because our vision is distorted. If we misinterpret a statue as a person, then it is called illusion.

Before the advent of "Advaita", the word "Maya'' was used in a wider way in vedic & puranic literature.

Maya indicated - divine power, appearance, that which is constantly changing, relative, cheating…etc. 

Divine power of Brahman is called Maya. Laxmi alongside Vasudeva is called Maya. Appearance of objects is also called Maya (appearance indicates different looks of the same object instead of the illusion of the observer). Torrent keeps changing rapidly; anything that keeps changing is also called Maya. Happiness, sadness…etc are relative experiences; anything that is relative is also called Maya. Maya is also used to indicate cheating. The term Maya is used in many other ways and it seldom suggests "illusion".

After the advent of "Advaita", the word "Maya'' became popular to indicate "illusion". Within Advaita school itself, there are many interpretations of the term "Maya". The prominent interpretation is "sad-asad-vilakshana" (सदसद् विलक्षण) ie., something different from existent & non-existent. In this prominent interpretation in Advaita itself, "Maya" doesn't indicate illusion.

In yogic terminology, "vikalpa" (विकल्प) is the right term for illusion / imagination/ fantasy.

Hence, it is apt to use the term "Maya" in vedanta instead of "Illusion".

Madhwesh K

Vedic Tribe

--- 

Question 9:

Is "Religion" the right word for "Dharma" (धर्म)?

No!

Though there are few overlapping elements, the concept of religion is mostly different from the concept of Dharma.

Religion is a wider term covering social phenomenon, behavioral phenomenon, morals, beliefs, faith, ethics, revelations, holy scriptures, holy places etc.

Dharma is that which sustains, retains maintains, holds together - the world order (धारणात् धर्म).

The celestial bodies are moving following a cosmic order - it's their Dharma. Nature works in a particular way - it's nature's Dharma. Ultimately everything works in Parabrahman's way - it's sanatana-dharma.

Dharma not only indicates the fundamental nature of everything, but also indicates their activity in a particular way. Though this idea was present in Vedic literature, it gained popularity via Buddhism. In later Vedic tradition, especially via Dharma-sutras, the term Dharma was narrowly used to indicate individual's duty.

But the core Vedic concept of Dharma is - the way of world order; the way of Parabrahman.

Dharma has three levels. The first is "individual level" (वैयक्तिक धर्म); this varies from one individual to another. The second is "social level"; this is accepted by a large number of individuals in a society, but it still varies from one society to another. The third and the supreme level is "eternal level" (सनातन धर्म); in spite of changes in individual & social way of things, the eternal-dharma remains intact. So, it is called "the way of Parabrahman"

In Vedic tradition, the utmost goal of an individual is to comprehend this eternal-dharma and walk its path. Even in Gayatri Mantra, an individual seeks mind to be guided in "the way of Parabrahman".

Hence, it is not apt to use the term "religion" for the word "Dharma".

Madhwesh K

Vedic Tribe

--- 

Question 10:

Is "Creation" the right word for "Srishti" (सृष्टि)?

No!

In theistic philosophy, creation of cosmos - is an act of God and the world comes into existence out of nothing but God's will. Here, this creation is a one time event.

In atheistic philosophies, creation of the cosmos occurs on its own and there is no entity called God. Here, there is a difference of opinion. One school proposes that creation occurs out of "nothing" and another school proposes that creation is a cycle of ever-existing physical matter.

In Vedic tradition, there is no concept of creation. 

The word Srishti comes from the root srij (सृज्). It indicates flow & push. 

In Vedic tradition, there are three eternal entities: Physical matter, Jeevatma and Paramatma / Parabrahman. 

Parabrahman pushes & makes admixture of Physical matter and Jeevatma. The flow of this admixture is Srishti. This is an eternal process and not a one time event. 

Srishti occurs from entities already existing and there is no concept of "creation from nothing".

Hence, it is apt to use the term Srishti in Vedanta instead of the term creation.

Madhwesh K

Vedic Tribe

Six attributes of sthitha prajna from Bhagavat Gita chapter 2

*Who is sthitha prajna?*

The one whose mind is free from volatility is "sthitha prajna".

In Bhagavad Gita chapter 2, Arjuna asks Krishna - what are the attributes of such sthitha prajna?

Krishna invariably provides many attributes, not only in this chapter but also across many other chapters.

Vedic Tribe is happy to bring you - six such attributes as identified by Krishna. We shall share the same during next six days.

This will help us in conducting introspection and understanding ourselves better.

This will pave the way for us to develop mental & spiritual well-being.

All the best!

Madhwesh K
Vedic Tribe

-- 

*The one who is free from attachment, fear and anger - is sthitha prajna*

Can we live without attachment, fear and anger?

As long as the mind is active, it will keep fluctuating and we experience attachment, fear, anger ...etc.

Only at the final stage of yogic practices (samadhi), the mind dissolves and there are no more attachments etc.

So, what should we do until we reach such a final stage?

We just need to observe the fluctuations of the mind by standing away from it. Even though it generates attachments etc, we can choose - whether to act upon it or not.

If we learn this art of observation, though the mind is fluctuating, we are free from attachment, fear, anger...etc.

Krishna says, the one who is free from attachment, fear and anger is "sthitha prajna".

Madhwesh K

Vedic Tribe

--- 

*The one who neither adores good fortune nor hates misfortune - is sthitha prajna*

Can we develop a neutral view towards good fortune & misfortune?

 

Yes. But it is both difficult & unpopular

It is difficult because we love ourselves too much and it is unpopular because some use it as an excuse for their inaction

Our selfishness does not let us develop a neutral view towards worldly phenomena. This is one side

On the other hand, it is already misused by so many people as a disguise to hide their inaction

But we can rise above these two and develop selflessness & also active participation in the world and yet hold a neutral view towards good fortune & misfortune

Krishna says, the one who neither adores good fortune nor hates misfortune is "sthitha prajna"

Madhwesh K

Vedic Tribe

-- 

*What is considered “night” by all beings - is considered “day” by a spartan!*

What do sthitha prajna observe?

 

A normal person's view of truth is usually blurred by the fluctuations of mind. Seldom - a normal person observes truth in its purest form.

But once senses are in control and mind's fluctuations are removed, the sthitha prajna starts observing truth in its purest form. Because his view is not blurred by mind; instead the mind has become so transparent that he can see through every worldly phenomenon. Krishna metaphorically calls it "day" for him and "night" for everyone else 

Madhwesh K

Vedic Tribe

--- 

*What is considered “day” by all beings - is considered “night” by that sage!*

Whether sthitha prajna escapes the worldly bondage?

 

Not necessarily.

Even though sthitha prajna actively participates in the world, the worldly phenomenon does not affect him anymore. Because he is seeing through all the phenomena and is observing the ultimate truth.  

On the other hand, everyone else is still affected by worldly phenomena. Krishna metaphorically calls it "night" for sthitha prajna and "day" for everyone else.

This ends our short series on "six attributes of sthitha prajna" and we hope it inspires you to study Bhagavad Gita and walk it's parth. All the best!!

Madhwesh K

Vedic Tribe

Eight Yajnas in Bhagavad Gita (Chapter 4)

What is Yajna?

Is it a ritual for sacrificing animals?

Is it worship of deities who are the order of this cosmos?

Is it a mega social gathering intended for distribution of wealth?

Yes to all the above.

Westerners only highlight - the remote aspect of animal sacrifice.

But vedic people highlight - worship, gathering & distribution of wealth.

Krishna revolutionized the concept of Yajna in Bhagavad Gita.

Krishna said -  every action can be Yajna and lists out eight such Yajnas for every commoner.

We are happy to share these "commoner's yajna" which can be performed by everyone - as part of daily routine.

Practice of these eight yajnas - elevates our consciousness and develops our mental & spiritual well-being.

All the best!!

Madhwesh K

Vedic Tribe

--- 

Can gratification of senses be a Yajna?

Yes. Krishna calls this इंद्रिय यज्ञ (indriya yajna).

Both consciously & unconsciously we are always gratifying our senses.

We can consciously offer all our gratifications to Brahman via our senses. This becomes Yajna of Senses.

This requires little mindfulness while consuming.

While eating, if you eat tasty food - take a second pause and offer your enjoyment to Brahman.

If you listen to music that moves you - take a pause and offer your enjoyment to Brahman.

This can be done for all sensual gratifications.

Advance spiritual practioners - offer every sensual experience to Brahman; not only enjoyments.

For beginners, "Yajna of Senses" not only creates "mindfulness in consumption" but also helps advance spiritual journey.

All the best.

Madhwesh K

Vedic Tribe

--- 

Can *restraint* on gratification be a Yajna?

Yes. Krishna calls this संयम यज्ञ (samyama yajna).

Without restraint, there is no progress in the inward journey. Because, our focus is diluted by over-gratification of senses. 

Deliberate practice of restraint - increases our focus on the inward journey.

This, however, demands a strong will.

To exercise restraint on (mobile) screentime, you can use "digital wellbeing apps".

To exercise restraint on junk food, you can take a ritual-stance.

This can be done for all sensual gratifications.

Advance spiritual practitioners - conduct severe austerities to exercise restraint.

For beginners, "Yajna of Restraint" not only creates "physical health" but also helps advance spiritual journey.

All the best.

Madhwesh K

Vedic Tribe

---

Why is it so difficult to turn our senses inward?

Our body has an in-built "reward system".

When we consume via our senses, our survival is taken care and the "reward system" responds by giving us pleasure.

Senses always seek pleasure and compulsively move outwards. This is the reason why most of us find it difficult to turn the senses inwards. 

Once they are turned inward, next challenge is to engage them in the mind itself. This is offering of senses in the fire of mind. Krishna calls it "Yajna of Mind"!!

This can be achieved by practicing simple yogic mindfulness techniques.

All the best!!

Madhwesh K

Vedic Tribe

--- 

Can "distribution of resources" be Yajna?

Yes.

Money is not the only resource - that we can distribute to society. We can give our time, our knowledge, our skills...etc for betterment of the society. All these are resources.

When we use these resources for the betterment of society we conduct "Yajna of Resources".

There are people who have done "sarvasva dana" (distributing their entire belongings) more than once in their lifetime. They are models for commoners to contribute to the society.

Krishna calls this "dravya yajna"

All the best!!

Madhwesh K

Vedic Tribe

---

Can austerities be Yajna?

Yes. 

Austerities creates self-control and boosts self-esteem. This in turn creates physical & mental health.

When one takes a vow to engage in austerities - it is called "vrata". When vrata is done to connect with Brahman, it becomes Bhagavat-Vrata or Bhagavata-Dharma.

Krishna calls this "thapo yajna"! (Of course, thapa is more than austerities)

But how can we move from rampant consumption to austerities?

You can use a mental tool called "ritual stance". By adopting certain ritual stances, one can perform austerities.

"In the morning, i will check my mobile only after - exercise, shower & Pooja" - this is an example of ritual-stance. This goes a long way in creating physical, mental & spiritual health.

All the best!

Madhwesh K

Vedic Tribe

--- 

Can yogic practices be Yajna?

Yes.

Yoga School of Thought propogates a methodology called Ashtanga Yoga (eight limbed yoga): yamas (abstinences), niyama (observances), asana (postures), pranayama (breathing), pratyahara (withdrawal), dharana (concentration), dhyana (meditation) and samadhi (absorption).

First four limbs are external practices and next four are internal practices.

First four are relatively easy, the next four requires dedication.

Krishna calls this "yoga yajna"!

All the best!

Madhwesh K 

Vedic Tribe

--- 

Can study of Shastras be Yajna?

Yes. 

Experience of sages were composed in Veda Mantras. With time, the understanding became difficult for the commoner. So, sages & the learned diluted vedic literature and made them easy for commoners.

The literature consists of Shrutis (vedic mantras), smritis (law & conduct), Vedangas (grammar...etc), darshanas (philosophical enquiry), tantra (esoteric tradition), puranas (prehistory)...etc. They can be grossly called Shastras.

Systematic study of Shastras gives us access to the experience of the sages & the learned.

Krishna calls this "swadhya yajna"!

All the best!

Madhwesh K

Vedic Tribe

--- 

Can "pranayama" be Yajna?

Yes.

Ten dimensions of air inside our body are called: prana, apana, samana, udana, vyana, naga, kurma, krkara, devadatta and Dhananjaya.

Prana & apana push & pull each other. The Yoga practitioner combines these two - by practicing Pranayama. This is the highest level of Pranayama.

Control of breathing invariably enables control of fluctuations of mind!

Krishana calls this- Yajna of Pranayama

This completes our series on "Eight Yajnas in Bhagavad Gita"(chapter 4). It may be noted that Bhagavad Gita tells many more Yajnas and also - how to internalize them. We only covered chapter 4. Also, Bhagavad Gita is an ocean of knowledge and we hope that we inspire people to read it from source & internalize it!

All the best.

Madhwesh K

Vedic Tribe