Three “Bharathas” in Vedic Tradition

Three “Bharathas” in Vedic Tradition

Introduction:

What was the ancient name of India?

Ancient name of India was “Anjanabha” (Bhagavatha 5:7:3). 

The name “Bharatha” became famous after king “Bharatha” ruled it as “chakravarti”.

“Hindustan” was a much later name - derived from the word “hindu” (in persian language - the people who lived beyond the river Sindhu). 

The present name “India” is a culmination of “Indos” in Greek, “Hindu” in Persian and “Sindhu” in Sanskrit.

Now, who was this king “Bharatha”?

King Bharatha was the son of Lord Rishabha (incarnation of Lord Vishnu).

But there are two more important persons called “Bharatha”: Dushyantha’s son- Bharatha and Sage Bharatha of “natya shastra”.

Vedic Tribe is happy to bring you this introductory series on “three Bharathas in Vedic Tradition”. Our intent is to create enough curiosity in you to appreciate the richness of our tradition, study it and adopt good practices in your life.

In the next write-up we shall discuss Lord Rishabha’s son King Bharatha.

Madhwesh K

Vedic Tribe

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1. Lord Rishabha’s son - King Bharatha

In Bhagavatha Purana, Lord Rishabha is an incarnation of Lord Vishnu and he instructs his sons to follow the elder one “Bharatha”.

So King Bharatha ruled over this land which became famous by his name.

In Jainism, Lord Rishabha is the first “theerthankara” and “Adi purana” of Jinasena gives us the account of his life & teachings. “Pampa’s” adaptation of “Adi purana” in Kannada elaborates the most famous fight between his two sons - “bharatha” and “bahubali”. Though “bahubali” wins the fight, he renounces everything and becomes a digambara monk. This enables “bharatha” to rule as chakravarti and in his later life he also becomes a monk.

However, in Bhagavatha, the story of “bharatha” is different. After he inherits the empire from his father and rules it successfully, he retires to “pulahashrama” for penance. He develops attachment to a deer and falls from his spiritual height. He dies while thinking about the deer and reincarnates as a deer itself. He realises his mistake and when he attains human life again, he remains indifferent to the world. Due to his indifference, he is known as “jada-bharata” and in that life he attains liberation.

In the next write-up, we will discuss Dushyantha’s son- Bharatha (who was the ancestor of pandavas in mahabharata)

Madhwesh K

Vedic Tribe

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2. Dushyantha’s son- Bharatha

In Mahabharatha’s “Adi parva”, pandava’s ancestor “Dhushyantha”’s story is told. Kalidasa’s “Abhijnanashakunthala” is the most influential adaptation of his story with Shakunthala and his son “Bharatha”

His lineage is known as “chandra vamsha” and due to him it was called “bharatha vamsha”. In this lineage “Kuru” ruled as king and due to him the lineage was called “kuru vamsha”. The hundred sons of “dhrutarashtra” were called kauravas and the five sons of “pandu” were called “pandavas”.

In Bhagavatgeeta, Lord Krishna calls “arjuna” as “Bharatha” (i.e., descendant of “bharatha vamsha”)

Some stories suggest it is this “Bharatha” the ancestor of pandavas - who became “jada-bharatha” (see previous write-up). However, Bhagavatha purana is clear that the elder son of Lord Vrishabha became jada-bharatha and not the ancestor of pandavas.

In the next write-up we will discuss “Bharatha muni” of natyashastra

Madhwesh K

Veci Tribe

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3. “Bharatha muni” of “natyashashtra”

“Bharathanatyam” - the south indian classical dance form is the direct derivative of “bharatha muni”’s “natyashastra” (composed at least 2500 years ago)

Not much is known about his life, but his work influenced our dramatic compositions, theater & other performing arts, cultural aesthetics, iconography and many more.

Indian aesthetics contains a unique proposition called “rasa sidhantha” which developed directly from his work. This codifies how external cues invoke emotions & feelings of the observer. Indian classical music, dance & theater has this “rasa sidhantha” as foundation and due to this many aspects have remained influential even after thousands of years.

Vedic Tribe is happy to have brought you this introductory series on “Three Bharathas in Vedic Tradition”. Our intent is to convey the richness of our culture & tradition so that you can appreciate, study & adopt the same.

All the best.

Madhwesh K

Vedic Tribe

Six weak arguments for God

Six weak arguments for God

Introduction:

Can you prove the existence of God with logic / argument?

No! In Vedic tradition "logic / argument" cannot prove the existence of God. 

Ok; can sensory perception prove the existence of God? 

No, once again. 

Hence, Vedic tradition suggests a “subjective & experiential enquiry” to find God. On the other hand, Abrahamic religions stressed on "belief / faith" in messengers / messiahs and gave very little room for “subjective & experiential enquiry”.

Due to development of science and especially cosmology, the "belief and faith" lost ground. For example, in Islam, the universe started 3 lakh years ago and in Christianity 6000 years ago. However, scientific observation suggests the universe is at least 13.8 billion years old.

Consequently, modern scholars in Abrahamic religions accepted science and began interpreting their books in the light of scientific discovery. For example, cosmology predicts that the universe will eventually undergo "heat death", but modern Abrahamic scholars predict that a "divine intervention" will prevent it. These "after-thoughts" of Abrahamic scholars are not respected in academe.

As a result, some of the said scholars have turned to target some unanswered questions in science. They heavily rely on logic and argue that these unanswered questions indicate the existence of God. For example, they argue that the universe is so intelligently designed and hence there must be an "intelligent designer". These arguments are considered "weak arguments", because they have to be revised every time there is new science discovery.

The Vedic tradition, on the other hand, doesn't have these problems. The very idea of logic / argument is reserved to understand the "world" but not to explore God. For example, nirishwara sankhya, ancient nyaya, vaisheshika, poorva-mimamsa etc explored physical reality and not God. On the other hand, yoga, vedanta, tantra, bhagavata…etc schools rejected logic / argument as an independent source of knowledge to find God and stressed on “subjective & experiential enquiry”.

Vedic tribe is happy to bring you this interdictory series on six chosen weak arguments for proving the existence of God and also to submit before you - how Vedic tradition stands out as a torch bearer for the spiritual seekers.

In the next write up, we will discuss the first weak argument ie., "observer God"

Madhwesh K

Vedic Tribe

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1. Observer God

Who is an observer?

In Sankhya philosophy, the observer (experiencer) of nature / prakriti is called “Purusha”. In Yoga Philosophy, Sage Patanjali calls God as “Vishesha-purusha” (supreme observer) and in Vedic terminology it is “Parabrahma”.

In western philosophy, a similar proposition can be seen in the “matter vs consciousness” argument. 

In quantum physics, at subatomic level, everything is made-up of wave-function (a state of probabilities) and when it is measured, wave-function collapses & appears as “matter”. 

There is a big debate in western philosophy as to what is this “measurement” and whether a conscious being is required for such measurement.

Western theologians argue that the measurement is done by an observer / consciousness / supreme being/ God and the universe functions due to this divine action.

However, in academe, this argument is not respected. 

Because, the word “measurement” is wrongly interpreted as an act of a conscious being. Instead, “measurement” is just particles interacting with each other with or without exchanging energy. There is no need to assume the existence of an observer / consciousness / supreme being / God.

Moreover, a non-theistic theory called panpsychism even argues that there is a natural-consciousness that pervades the cosmos. This argument eliminates the need for a supreme being / God.

Nonetheless, if there is a change in interpretation in quantum physics, then all these arguments also need to change. Hence, these arguments are considered weak arguments for God. Despite this shortcoming, some neo-vedantins also borrow these arguments.

However, Vedic tradition does not depend on quantum physics. Instead, it guides us to conduct a “subjective & experiential enquiry” which occurs inside us rather than outside. It also records the experiences of those who walked the path of subjective “enquiry” so that it can act as a guidepost to all of us seekers.

In the next write-up, we shall discuss the second weak argument ie., “God of gaps”

Madhwesh K

Vedic Tribe

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2. God of gaps

Has science provided answers to every question?

No. There are still many unanswered questions in science.

Though Isaac Newton formulated laws of motion & universal gravitation, he believed that God actively intervened to prevent the stars falling in on each other. This was due to huge gaps in scientific understanding of the cosmos during his time.

There are still many such gaps in today’s scientific knowledge too. Theory of relativity & quantum physics are not yet reconciled. Only 5% of known “matter” is discerned in science and the rest 95% is not (i.e., dark matter plus dark energy). There is no established theory of consciousness. And the list grows. 

Western theologians attack these gaps and argue that these unanswered questions of science prove the existence of God. For example, lack of a final scientific theory of consciousness, is relied upon in the argument for existence of God.

However, in academe, this argument is not respected. 

Because, as science progresses, these gaps will be reduced and the theological argument for the God in these gaps will inevitably retreat. For example, the gap in the “standard model of particle physics” was argued to be a “God particle”. But recent detection of the “higgs boson” completed this standard model without the need for God. Despite this shortcoming, some neo-vedantins also borrow these arguments.

However, vedic tradition does not depend on gaps in scientific understanding of the world. Instead, it guides us to conduct a “subjective & experiential enquiry” into the nature of our own consciousness. It also records the experiences of those who walked the path of subjective “enquiry” so that it can act as a guidepost to all of us seekers.

In the next write-up, we shall discuss the third weak argument ie., “Intelligent Designer God”

Madhwesh K

Vedic Tribe

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3. Intelligent Designer God

Have we found intelligent life forms beyond earth?

No.

Then how is this enormous cosmos designed?

Materialists hold that “laws of nature” is enough to describe the design of the cosmos and there is no need for a cosmic level intelligent designer God.

Theists argue that “laws of nature” are caused by an intelligent designer God. This argument is based on scientific discoveries and is presented as a “scientific theory”. However, this argument does not meet basic criteria of a proper scientific theory. 

One of such criteria is that a scientific theory should be “empirically testable & falsifiable”. I.e., With our sensory perception or with our logical deduction we should be able to observe or reject its experiments.

However , existence of an intelligent designer God - is neither empirically testable nor falsifiable. Hence, it is not a “scientific theory” and consequently, it does not improve our knowledge in any way. Despite this shortcoming, some neo-vedantins also borrow these arguments.

However, Vedic tradition does not depend on scientific discoveries. It does not present its propositions as scientific theories. Instead, it guides us to conduct a “subjective & experiential enquiry” into our own body & mind which are a representation of the cosmos itself (“pindanda-brahmanda”). It also records the experiences of those who walked the path of subjective “enquiry” so that it can act as a guidepost to all of us seekers.

In the next write-up, we shall discuss the fourth weak argument ie., “Simulator God”

Madhwesh K

Vedic Tribe

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4. Simulator God

Are we living in a simulation?

We don't know. 

Whether the characters we create, in a computer simulation - know that they are inside a simulation?

No. Currently, these characters are just algorithms which do not have self-awareness. These characters cannot be called conscious beings. But with the progress of AI, the algorithms may become self-aware and turn into conscious beings. Then, we become their creators & they will live in the world that we create. 

Then, a question arises - are we not living in a simulated universe already and is there not a simulator outside this simulated universe?

Theologians argue that this simulator is God and we are his subjects. However, in academe, this argument is not respected. 

First of all, "simulation hypothesis" itself is based on anthropic thinking. Ie , this thinking, takes human life as the starting point to derive expected properties of the universe. Universe is at least 13.8 billion years old and the human race is only 0.2 million years old. Human existence is just a blip on cosmic timelines. Universe's properties are hardly affected by human existence.

Secondly, arguing God as a simulator is an after-thought and if the simulation hypothesis is proven wrong, then this argument also will have to change. 

Despite this shortcoming, some neo-vedantins heavily borrow these arguments and they equate simulation to "maya". 

But the Vedic tradition doesn't depend on simulation hypothesis, because properties of the world are of least concern. Instead, Vedic tradition guides us to explore "consciousness" (not "matter"). It is a “subjective & experiential enquiry” and it records the experiences of those who walked this path, so that it can act as a guidepost to all of us seekers.

In the next write-up, we shall discuss the fifth weak argument ie., “Spinoza’s God”

Madhwesh K

Vedic Tribe

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5. Spinoza’s God

Is the world itself God or whether God transcends the world?

Baruch Spinoza argued that there is only one thing “substance” (i.e., nature / physical matter) which itself is God. In other words, the natural universe itself is God because it is infinite, self causing, self sustaining…etc. His arguments developed into “pantheism” (i.e., all of everything is God).

This metaphysical argument gained traction when Albert Einstein said “I believe in spinoza’s God…” (however, his take on spinoza was different from classical pantheism and many mis-interprete his statement)

Theologians extend this argument and try to reconcile the Abrahamic-personal-God with spinoza’s God. They argue that pantheism is complementary to Abrahamic religions and Christianity (specially) contains many elements of pantheism. However, in academe, this argument is not respected. 

In classical theology, God is not only infinite, but is also intelligent, has will, is a sentient being (with emotions…etc), is a transcendent being (beyond the natural world)...etc. However, none of these attributes are accepted in Spinoza’s God and consequently he was considered atheist by classical theologians. Only the modern theologians appropriated spinoza’s ideas, due to advancement of science (especially cosmology).

Despite this shortcoming, some neo-vedantins heavily borrow these arguments and they equate pantheism to “parinama-vada” (i.e., God becaming the world OR the world is God). 

But the Vedic tradition holds that nature (“prakriti”) & consciousness (“purusha”) are separate entities and consciousness exists at different levels - the highest being God (“parama-purusha” / “vishesha-purusha”). Vedic tradition guides us to explore "consciousness" (not "nature"). It is a “subjective & experiential enquiry” and it records the experiences of those who walked this path, so that it can act as a guidepost to all of us seekers.

In the next write-up, we shall discuss the sixth weak argument ie., “Panpsychist God”

Madhwesh K

Vedic Tribe

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6. Panpsychist God

Whether all “matter” has “mind” in them?

Why not; says panpsychist.

Panpsychist argue that, if our body is made of “matter” & has “mind” in it, then why not all other “matter” have their own version of “mind” running in their background? This logic brings us to the proposition that the entire universe has “mind” or “mind-like-substance” running in the background.

Theologians have extended this argument to progress “animism”. In animism, all natural objects contain supernatural spirits. However, in academe, this argument is not respected.

In panpsychism, “mind” or “mind-like-substance” is part of the natural world. There is no supernatural or transcendent mind or God. Moreover, the very idea of “mind” here is based on “experience”; i.e., if our body has experiences, then everything else should have experience. 

Panpsychism runs into trouble, in explaining why we have a "unitary experience" while our body is made up of trillions of different “matter”. Moreover, the idea of “experience” doesn't progress our understanding of the natural world. Despite these shortcomings, some neo-vedantins also borrow these arguments.

Vedic tradition accepts that “mind” / “antahkarana” is indeed part of the natural world. Vedic tradition also accepts animism (presence of "jeeva" in "matter").

However, instead of presenting a meta-physical argument, Vedic tradition guides us to conduct a “subjective & experiential enquiry” into our own consciousness. It also records the experiences of those who walked this path so that it can act as a guidepost to all of us seekers.

Vedic Tribe is happy to have brought this introductory series on "six weak arguments for God". Our intention is to create enough curiosity in you so that you can study the Vedic tradition and progress in your spiritual journey.

All the best.

Madhwesh K

Vedic Tribe

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Five characteristics of Purana

The five characteristics of a Purana 

Introduction:

“Purana” is wrongly translated as "mythology".

The term mythology is used to describe "stories" that are "not objectively true". For example in Greek mythology, we find poetic stories which are objectively not true. They seldom have any spiritual, philosophical or metaphysical discourse. 

However in “purana”, instead of poetry, we find stories that are philosophical, spiritual, and metaphysical in nature. All these are representations of truth in different versions at different degrees. 

For example, in “Bhagavata-purana”, the story of “Puranjana” is purely philosophical, wherein a city is used as metaphor for the human body, enemies for temptations…etc. In “Brahmanda-purana”, the story of “Sri Lalitha” contains “lalitha-sahasranama” which is completely spiritual. In “Garuda-purana”, a meta-physical discussion is made regarding the journey of the soul after death.

In addition, puranas contain these five essential elements: “Sarga” (creation), “Pratisarga” (annihilation), “Vamsa”, (lineage), “Manvantara” (the reign of Manus) and “Vamsanucarita” (stories of the kings and sages).

The trinity of “Vedanta” (“jnana-bhakti-vairagya”) are invariably found in all puranas.

Hence, “purana” is completely distinct from “mythology”.

Vedic tribe is happy to bring you the aforementioned five essential elements of puranas and show how they are different from mythology. 

In the next write-up, we will discuss the “Sarga” (creation) element of puranas.

Our aim is to create enough curiosity in you to enable you to study puranas, appreciate our tradition and adopt their teaching in your day to day life.

All the best.

Madhwesh K

Vedic Tribe

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The five characteristics of a Purana 

1. “Sarga” (creation)

Creationism is a striking feature of all Puranas. Every purana invariably lays down a different version of the cosmic event “sarga” or “srishti”.

However, this is not found in any mythology except Chinese (It may be noted that though Abrahamic Religions’ Torah, Zabur, Gospel and Quran, do invariably contain creationism, they are not treated as independent mythology).

In puranas, creation is not a one-time event. Instead it is an endless cycle of events.

Also, there is no novelty in creation. Ie., It's not creation "out of nothing" but an expansion and admixture of primordial matter ("prakriti").

Bhagavata-purana discusses expansion of "prakriti"; Garuda-purana discusses evolution of consciousness starting from the first one "virinchi"; Linga-purana discusses creation via symbolism & iconography. Similarly different purana discusses creation from different perspectives. 

All these perspectives are philosophical, spiritual, and metaphysical in nature.

This is a striking departure from mythological texts of other cultures / religions. 

In the next write-up, we will discuss the “Pratisarga” (annihilation) element of puranas.

Madhwesh K

Vedic Tribe

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The five characteristics of a Purana 

2. “Pratisarga” (annihilation)

Annihilations are four types in purana. 1. "Nithya" (constant annihilation), 2. "athyantika" (liberatory annihilation), 3. "Naimittika" (occasional annihilation) and 4. "Prakritika". (natural annihilation).

 1. "Life" comes into existence when a conscious entity gets hooked into matter. When that entity moves on, it is called "death". This constant cycle of birth and death is called "Nithya" ie., constant annihilation.

2. When that conscious entity is finally free from this cycle, it is called "athyantika" i.e, liberatory annihilation

3. Universe's highest consciousness is "Virinchi". When four Yugas turn a thousand times, "Virinchi" experiences one day and for the same span of time one night is experienced. Day indicates creation & activity and night indicates annihilation & inactivity. This is called "Naimittika" ie., occasional annihilation. 

4. When "Virinchi" experiences one hundred years, then the whole universe is dissolved and this is called "Prakritika". I.e, natural annihilation.

All these perspectives are philosophical, spiritual, and metaphysical in nature.

This is a striking departure from mythological texts of other cultures / religions. 

In the next write-up, we will discuss the “Vamsa” (lineage) element of puranas.

Madhwesh K

Vedic Tribe

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The five characteristics of a Purana 

3. “Vamsa” (lineage):

One of the striking features of Purana is that it provides the lineage of Kings & Rishis.

There are two major dynasties of ancient kings: Surya Vamsha & Chandra Vamsha.

Survavamsha's lineageis provided in Puranas as: Virinchi > Marichi > Kashyapa > Surya > Vaivasvata Manu > Ikshvaku >> Kakutstha >> Mandhata > Ambareesha >> Trishanku / Satyavrata >> Satya Harishchandra >> Dileepa > Bhageeratha >> Raghu / Deergabahu >> Sri Rama >> Goutama Buddha…etc

Chandravamsha’s lineage is provided in Puranas as: Virinchi > Atri > Chandra > Buda > Pururavas >> Nahusha > Yayati >> Dushyanta > Bharatha >> Kuru >> Shantanu >> Pandu > Five pandavas > Abhimanyu > Pareekshit > Janamejaya

Lineage of kings is traced by parent-children relationship and the lineage of rishis is traced by teacher-student relationship. Almost five millennia ago, this lineage was restructured by Sri Vedavyasa and he taught four vedas to his four disciples (Rigveda to Paila, Samaveda to Jaimini, Yajurveda to Vaishampayana and Atharvaveda to Sumanthu). Even today the vedic lineage of knowledge is traced back to these Rishis.

This is a striking departure from mythological texts of other cultures / religions. 

In the next write-up, we will discuss the “Manvantara” (the reign of Manus) element of puranas.

Madhwesh K

Vedic Tribe

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The five characteristics of a Purana 

4. “Manvantara” (the reign of Manus)

In puranas, creation is not a one-time event. Instead it is an endless cycle of events.

The highest conscious being in the creation is “Virinchi”. In the present cycle of creation, Virinchi’s life’s first half has elapsed and we are in the second half (“dwiteeya parardha”).

The first day of the said second half is called “Shweta Varaha kalpa”. This “kalpa” lasts for 4.32 billion (human) years and is divided into fourteen manvantaras. Currently we are in “Vyvasvata Manvantara” which is the seventh. Each “manvantara” lasts for 0.3 billion (human years).

In each “manvantara”, the “chatur-yuga” (i.e., cycle of four yugas) occurs 71 times. Currently we are in the 28th cycle of “chatur-yaga”. In other words, the present “kali-yuga” is the 28th in “Vyvasvata Manvantara”.

Each manvantara is ruled by a different “manu” and currently it is “Vyvasvatha Manu” the son of “Surya”.

This is a striking departure from mythological texts of other cultures / religions. 

In the next write-up, we will discuss the “Vamsanucarita” (stories of the kings and sages) element of puranas.

Madhwesh K

Vedic Tribe

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The five characteristics of a Purana 

5. “Vamsanucarita” (stories of the kings and sages)

Roughly during 3000 BCE, Sri Vedavyasa collated the vedic literature and also composed a single pauranic magnum opus. All the puranas we currently know of, were derived from this single source.

While composing “purana”, Sri Vedavyasa compiled the life stories of ancient kings & sages. After this, due to heavy extrapolation, stories of later kings & sages also creeped into pauranic texts.

The ancient kings & sages mentioned in puranas were witness to many cosmic events. These are metaphors for higher level conscious beings observing colossal cosmic events. 

For example, King Shraddhadeva (Vaivasvata Manu) witnessed the deluge which destroyed not only the earth, but also the sky & the heavens. King Priyavrata was instrumental in creating seven oceans & continents. Sage Agastya drank the ocean and Sage Vishvamitra was instrumental in creating a parallel heaven for the sake of King Trishanku.

These stories of kings & sages, lost their esoteric & mystic meanings, due to extrapolations, adaptations in fable stories & classical poems, blind beliefs…etc. Over time we lost the knowledge of interpreting these stories to decipher the real cosmic events underlying these stories.

Nonetheless, this is a striking departure from mythological texts of other cultures / religions.

With this write up we are at the close of this introductory series on “five characteristics of puranas”. Our idea is to enable you to appreciate the richness of our pauranic texts and to create enough curiosity in you to study them directly. 

All the best

Madhwesh K

Vedic Tribe