Two aspects of Paramapurusha for meditation

Introduction:

Is God formless?

The entire religious school of the world seems divided on this question. There are many schools of religion which claim God is formless and others claim the opposite. The debate seems eternal.

However, as the upanishad says - for an individual spiritual seeker, *debate does not help*. Instead, an individual spiritual seeker should meditate upon the Almighty and the realizations arise internally.

Vedic rishis, darshanics..etc have shared their realizations to the world and the corpus of vedic literature documents such realizations. A holistic reading makes us realize that the Almighty is both Sakara (with form) as well as Nirakara (formless) at the same time.

Vedic Tribe is happy to share its thoughts on this subject and in our next post, we will submit our thoughts on the “nirakara” aspect of the Almighty.

Madhwesh K

Vedic Tribe

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How is God formless?

Before we get to the formlessness of God (Paramapurusha), we need to understand the formlessness of Nature (Prakriti).

Prakriti as we know it is discernible via our sensory perception. 

We can perceive massive objects like stars & planets, everyday objects like soil & water, tiny objects like molecules & crystals and even the tiniest - atoms. However, the world beyond the atom is not perceivable to us; we can only guess. 

This is because, up to the level of atoms, prakriti has “dimensions” / “sakara” and beyond atoms, prakriti is “dimensionless” / “nirakara”. Yet, prakriti exists beyond atoms; in a form beyond our perception.

Hence, Prakriti is both sakara & nirakara at the same time because it is perceivable and non-perceivable at the same time.

Now, the Paramapurusha which pervades all of prakriti - is also nirakara, because it too is non-perceivable. 

Rishis called Paramapurusha as nirakara-brahma, to indicate that it is beyond our everyday perception. Yet they experienced its existence - in the form beyond our everyday perception.

Hence, nirakara-brahma is not opposite to sakara-brahma, but an existence beyond our everyday perception. Paramapurusha is both sakara & nirakara at the same time, because we can perceive it and yet it is beyond our perception at the same time.

In the next post we will share our thoughts on “sakara” aspect of the almighty

Madhwesh K

Vedic Tribe

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What is God’s form?

Before we get to the form of God (Paramapurusha), we need to understand the form of Nature (Prakriti).

In nature, different configurations of sub-atomic energy / fields manifests into the form of atoms. Different combinations of atoms manifest into the form of molecules; then molecules into the form of compounds and so on.

In nature, form is always a combination of pre-existing matter. Their different forms are given different names. Rishis called it “nama-roopatmaka-prapancha”.

Nature is always swaying from one form to another; each time acquiring different names. Earth and water combines to make mud; same mud becomes pot; same pot is grinded to dust…etc

Now, the Paramapurusha also assumes different forms, because it is THE cosmic consciousness that drives this moment of Prakriti. 

Rishis called Paramapurusha as sakara-brahma, to indicate that its forms drive Prakiti’s different forms. This is within our everyday perception. Yet we seldom observe it.

Hence, sakara-brahma is not opposite to nirakara-brahma, but an existence within the realm of our everyday perception. Paramapurusha is both sakara & nirakara at the same time, because we can perceive it and yet it is beyond our perception at the same time.

Vedic Tribe is happy to have submitted its thoughts on the subject. The purpose of submission is to encourage readers to study the Vedic Literature which enables them to explore the reality through their own meditations.

All the best.

Madhwesh K

Vedic Tribe

Three definitions of Yoga in Bhagavad Gita

Introduction:

What is Yoga?

It is very common to suggest Maharshi Patanjali’s definition as THE definition of Yoga (i.e., from his Yoga Sutra - “Yoga is cessation of mental fluctuations”)

However, much before Patanjali’s Yoga Sutra, the most ancient use of word “Yoga” is found in hymn 5.81.1 of the Rigveda (i.e., to indicate “yoke” or “control”)

In Vedanta, the most interesting definition is given by Lord Krishna (i.e., in Bhagavad Gita)

Vedic Tribe is happy to introduce three definitions of Yoga given by Lord Krishna in Bhagavad Gita.

In the next post, we will be sharing the first definition i.e., equanimity of mind.

We are sure that this introductory series will create enough curiosity in you to enable you to study Bhagavad Gita and adopt its teachings.

Madhwesh K

Vedic Tribe

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Yoga is equanimity of mind

In verse 48 of Chpater 2 (Bhagavad Gita), Lord Krishna says "Be equal minded in both success and

failure. Such equanimity is called Yoga"

Every moment of life offers success or failure in different degrees. Our mind keeps swaying between

the two, every such moment. Equanimity of mind is almost impossible without mental conviction.

Equanimity of mind is possible via three mental convictions: (1) my experience now is the result of

my actions in the past; (2) nothing is permanent including success or failure; and (3) all these are just

a tiny bit in the grand scheme of the cosmic consciousness

If these mental convictions are observed at every stage of life, then the observer becomes a Yogi.

Hence, “yoga” need not only be construed as posture or meditation, but it has a higher indication of

equanimity of mind.

In the next post, we will discuss yoga as “skill in action”

Madhwesh K

Vedic Tribe

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Yoga is skill in action

In verse 50 of Chpater 2 (Bhagavad Gita), Lord Krishna says "Yoga is skill in action"

We often think that Jnana-marga (path of knowledge) and Karma-marga (path of action) are

incompatible. I.e., if we tread the path of knowledge, worldly affairs seems overwhelming and

if we tread the path of involvement in worldly affairs, acquisition of knowledge seems overwhelming.

However, the one who performs his / her actions skillfully in everyday life, becomes a Yogi and

such a yogi treads both paths effortlessly.

Skillful action is possible via three mental convictions shared earlier: (1) my experience now is

the result of my actions in the past; (2) nothing is permanent including success or failure; and

(3) all these are just a tiny bit in the grand scheme of the cosmic consciousness

Hence, “yoga” need not only be construed as posture or meditation, but it has a higher indication

of skillful action.

In the next post, we will discuss yoga as “separation from contact with suffering”

Madhwesh K

Vedic Tribe

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Yoga is detachment from suffering

In verse 23 of Chpater 6 (Bhagavad Gita), Lord Krishna says "Know that which is called yoga

to be separation from contact with suffering"

Suffering is of two kinds: Adhi & Vyadhi (mental & physical).

Physical suffering is easy to manage. It can be minimized with sattvik food, vyayama / exercise,

asana / postures, medication, physical care…etc. 

On the other hand, mental suffering is difficult to manage. Because, it is our own memory

& imagination - which are manifesting as suffering.

However, an optimum mental state can completely detach a yogi from mental suffering.

With advancement in such a mental state, yogi even detaches from physical suffering. 

This optimum mental state is possible via three mental convictions shared earlier:

(1) my experience now is the result of my actions in the past; (2) nothing is permanent including

success or failure; and (3) all these are just a tiny bit in the grand scheme of the cosmic consciousness

Hence, “yoga” need not only be construed as posture or meditation, but it has a higher indication

of detachment from suffering.

Vedic Tribe is happy to have shared three definitions of Yoga according to Bhagavad Gita.

These were only introductory write-ups and we encourage you to read Bhagavad Gita and

adopt its teachings.

All the best

Madhwesh K

Vedic Tribe