Four segments of Vedic mysticism

Introduction

Vedic literature is broadly segmented into “karma-kanda” (ritual) and “jnana-kanda” (knowledge).

“Karma-kanda” is considered to consist of “Samhita” (hymns), “Brahmana” (ritual instructions) & “Aranyaka” (meditative)

“Jnana-kanda” is considered to consist of “Upanishads” (mystic).

However this is a crude approximation. Because mysticism & ritualism are invariably found across all the segments of “Veda”.

For example, in “Samhita”, “Asya-Vamiya-sukta” contains many mystic verses and even today is interpreted in various ways.

In “Brahmana”, “Shatapata-Brahmana” contains many mystical aspects of numerology, geometry, symbolism…etc.

In “Aranyaka”, “Aithereya-Aranyaka” contains many mystical upasana (worships) like
“prana-vidya”…etc

Vedic Tribe is happy to bring you an introduction to mystical aspects of all four segments of “Veda”. In our next post, we will introduce mystical aspects of “Samhita”.

Our intent is to create enough curiosity in you to enable you to study Vedic Texts and progress in your spiritual journey.

All the best.

Madhwesh K

Vedic Tribe

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*1. Mystic aspects in Samhita*

“Veda-Samhita” is one large corpus of mantras and there are many ways for application of these mantras called “viniyoga”. 

Sri Sayanacharya commented on Vedas from a ritualistic perspective. It was borrowed by Mr. Max Muller while translating Vedic text. Overtime, the world-view of Vedas developed as only ritualistic. 

The ancient Yaska’s “Nirukta” states that the entire vedic literature is mystic in nature; though at the surface level they may seem otherwise. Sri Madhwacharya rejuvenated this perspective and Sri Raghavendra Swamy expanded on it. Sri Arabindo’s work in english is notable in continuation of this tradition

Nonetheless, there are many hymns which are apparently mystic in nature. The best example is “Purusha Sukta”. 

“Purusha Sukta” is the most widely applied hymn. We see its application (“viniyoga”) in all forms of spiritual process even today across all schools of vedic philosophy & practice. 

“Purusha Sukta” is part of “Rig-veda Samhita” (10th Mandala) and its mystic aspects are interpreted by almost all of the vedic philosophical schools and applied by every vedic spiritual practitioner.

Another example is the “Gayatri mantra”. A single mantra is unequivocally adopted & interpreted by all vedic schools of thought.

Hence it is not completely right to say that mantras in “Samhita” have only ritualistic application. They have mystical application too (some may be apparent and some may be hidden)

In the next write up we will discuss the mystic aspect of “Brahmana” part of vedic literature.

Madhwesh K

Vedic Tribe

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*2. Mystic aspects in Brahmana*

In the Yajnic process, one of the “ritvik” (priests) is called “Brahma”, who is supposed to oversee the entire process and is expected to know all such processes under four Vedas. Hence, it is considered that the vedic segment which he depends on is called “Brahmana ''.

Apparently, “Brahmanas” are the ritualistic instructions in the application of Vedic hymns. 

They seem to serve no mystic purpose. However, a proper interpretation using Vedic etymology reveals their mystic nature.

“Nirukta” school explores the mystic nature of Vedas. Sri Yaska, the author of “Nirukta”, himself identifies many “Brahmana” texts to bring out the mystic nature of Vedas. For example, “Kaushitaki Brahmana” provides mystic interpretation of the materials used in “yajna”. Another example is “Gopatha Brahmana” which represents the mystic nature of all the schools of atharva veda. Similarly, “Satapatha Brahmana” is the epitome of mysticism.

Hence it is not right to say that mantras in “Brahmana” have only ritualistic meaning. They have mystical meaning too (some may be apparent and some may be hidden)

In the next write up we will discuss the mystic aspect of “Aranyaka” part of vedic literature.

Madhwesh K

Vedic Tribe

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*3. Mystic aspects in Aranyaka*

Most of the traditions consider “Samhita”, “Brahmana” & “Aranyaka” to form “karma-kanda” (ritual) and “upanishad” to form “jnana-kanda” (knowledge). But there are some traditions which consider “Samhita” & “Brahmana” to be “karma-kanda” and “aranyaka” & “upanishad” to be “jnana-kanda”.

This is due to the fact that, “aranyaka” philosophizes rituals and provides a meta-ritualistic perspective. The emphasis is in utilizing veda-mantra in meditative practices, contemplation in wilderness and for “vanaprastha” (spiritual seekers who have retired from worldly affairs and practice in wilderness)

“Aranyaka” seems to be a continuation of “brahmana” texts or beginning of “upanishad” texts.

For example, in “shukla-yajur-veda”, “shatapatha brahmana” is a brahmana-text. The final part of this text is “bruhadaranyaka” which is a aranyaka-text. The last four sections of this aranyaka is “bruhadaranyaka-upanishad” which is an upanishad-text. 

 

Similarly, in “samaveda” (“talavakara-shaka”), “talavakara-upanishad-brahmana” is actually a aranyaka-text. One segment of this aranyaka contains “kena-upanishad”.

Hence it is not right to say that “aranyaka” is purely ritualistic. They have mystical meaning too (some may be apparent and some may be hidden)

In the next write up we will discuss the mystic aspect of upanishad-part of vedic literature.

Madhwesh K

Vedic Tribe

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*4. Mystic aspects in Upanishad*

In the “Vedanta darshana” (one of the six major vedic schools of thought), three texts play a central role: “Upanishad”, “Brahma-sutra” and “Bhagavad-geeta”.

The term “Vedanta” indicates the ultimate & decisive meaning of entire vedic literature. “Upanishad” being part of vedic text itself - stands out in proper understanding of Vedas.

“Mundaka-upanishad” openly criticizes ritualism by calling them “frail boats” and declares those who rely on them as “fools”. Due to criticism like these, western scholars argue that upanishads created a separate rebellious sect against ritualism. However, it is not true due to the fact that “upanishad”, instead of dismissing vedic rituals, teaches the correct essence of these rituals and criticizes the peripheral application of “Veda”,.

The emphasis of “upanishad” is on introspection, contemplation & worship. These are meta-physical, supranatural / transcendental, mystical & esoteric aspects of vedic spirituality. Hence ritualism becomes a supplementary and not primary aspect in “Vedanta”.

For example, “Mandukya-upanishad” enquiries into three states of consciousness & beyond; “Kena-upanishad” enquiries into the essence of sensory perception; “chandogya-upanishad” lays down important aspects of internal worship…etc.

Hence, “upanishad” is the epitome of vedic mysticism and acts as a guide in understanding the entire vedic literature.

Vedic Tribe is very happy to have brought these introductory series on vedic mysticism.

Our aim is to create enough curiosity in you so that you can study and apply vedic spirituality in your everyday life.

All the best

Madhwesh K

Vedic Tribe

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Three levels of Japa-Yajna

Introduction

In Bhagavad Gita, Krishna says - among all yajna (spiritual processes), japa-yajna (chanting process) is special.

Chanting is not only important in vedic spirituality but also in almost all other religious spiritual processes.

In Vedic spirituality, upanishads, bhagavat gita & brahma-sutra play central role. Tantra-agama, purana…etc play a supplementary role.

Shandilya upanishad says that japa-yajna can be done at three levels: Vaikhari (uchhai or vachika), Upamshu and Manasa.

Vyakta is where we chant loudly; upamsu is where we chant with mild whisper; and manasa is where chanting occurs at mental level without making any sound or bodily movement.

Tantra scripture also focuses on “written form of mantra”, where there is neither utterance nor mental observance. This is clearly visible in Tibetean buddhism (which has adopted many aspects of tantra) where mantras are written on cloth banners which flap & flutter in the wind.

Lalita-japa is a combination of writing a mantra & reciting it at the same time.

Vedic Tribe is happy to bring you this series on three levels of japa-yajna purely from upanishad’s perspective.

We hope to inspire you to study the vedic literature and adopt them in day-to-day life.

In the next write-up we will discuss vaikhari aspect of japa-yajna

Madhwesh K

Vedic Tribe

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1. Vaikhari / ucchai:

In Vedic tradition, “shiksha” deals with phonetics and phonology of veda-mantras. 

Methodical recitation is codified in eleven variety of “pathas” (Samhita, Pada, Krama, Jata, Maalaa, Sikha, Rekha, Dhwaja, Danda, Rathaa & Ghana)

This tradition involves loud utterances of veda-mantras and it is single handedly responsible for preserving oral tradition for thousands of years.

The individual worship tradition (upasana) also contains loud utterance of veda-matra. The idea behind loud utterance in upasana is to activate the senses and enforce deliberate practice of focused attention. It also activates subtle consciousnesses around the reciter, which are called deva/ devata / dieties.

So, vaikhari / ucchai form of chanting mantra is a major part of external worship (bahya pooja) very clearly visible in the temple worship process. 

It is very helpful for someone who is at the starting stage of a spiritual journey. It will help him / her to achieve focused attention without much effort.

In the next write-up, we will discuss the upamsu aspect of japa-yajna.

Madhwesh K

Vedic Tribe

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2. Upamsu:

In the spiritual journey, one must progress to “ekanta sadhana” i.e., practice in solitude.

Solitude is great for introspection, contemplation & internal worship.

In the beginning, the sadhaka generally finds it difficult to acclimatize to solitude. As a result, many sadhaka abandon the practice. Only those who cross the mental threshold of solitude - advance in their spiritual journey.

Upamsu method of japa is a great way to acclimatize oneself to enkanta-sadhana. In upamsu method, mantra is either whispered or recited by only moving the lips & not making any sound.

Upamsu helps the sadhaka in focusing the attention on the target of worship…etc, yet enabling the benefit of solitude. This becomes a stepping stone for the highest level of japa-yajna i.e., manasika (purely mental chant - without any movement of the body).

While conducting the upamsu method of japa, one can also take support of a japa-mala, counting in fingers, holding a mudra or using a yogasana…etc. Any such combination will enhance the mental strength of sadhaka and helps him / her progress faster in spiritual journey.

In the next write-up, we will discuss manasika aspect of japa-yajna

Madhwesh K

Vedic Tribe

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3. Manasa:

Once a sadhaka has mastered ekanta-sadhana, he / she moves towards the first milestone.

In the spiritual journey, the first milestone is to completely turn the mind inward and where it is focused upon the cosmic consciousness immanent in the bodily consciousness. In Vedanta tradition it is presented as aparoksha-jnana / mano-laya / jeevanmukti…etc

This is the milestone where sadhaka operates purely in the mental plane of existence. For an outsider, sadhaka may appear as muni (silent meditator), siddha (master of unnatural techniques), avadhuta (indifferent to worldly affairs), buddha (the enlightened)...etc

In the journey towards this first milestone, one of the important practices is manasa-japa (mental chant of mantra).

Though it sounds simple, in the initial stages, sadhaka finds it extremely difficult to focus on the mantra as the mind constantly floats away. This requires persistence and detachment from the external affairs.

In the daily practice of sandhyavandana, kids are taught from a young age to concentrate their mind on the cosmic consciousness via Gayatri-Mantra-Japa. This enables them to acquire the necessary mental strength to advance in their spiritual journey. 

Nonetheless each one of us can start using all three levels of japa in our daily spiritual practice so that we can slowly but surely progress in our spiritual journey.

Vedic Tribe is happy to have brought you this series on three levels of japa-yajna.

We encourage you to study the vedic scriptures and adopt them in day-to-day life.

All the best.

Madhwesh K

Vedic Tribe

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