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

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

— 

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

— 

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

— 

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

— 

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

— 

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

— 

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

— 

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

— 

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

Ten Philosophies in Vedic Spirituality

Introduction:

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