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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