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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
