Seven Enemies of Karma Yoga

Seven enemies of "Karma Yoga"

Introduction

In Bhagavad Gita, Lord Krishna says that equanimity of mind is "yoga" (योग). When this equanimity is maintained while performing actions, then it is called "karma-yoga" (कर्म योग)

"Equanimity of mind" means - treating success and failure equally.

So in essence, while performing actions, if the mind is treating success & failure equally, without fluctuations, then it is karma-yoga.

This is easier said than done.

Once we resolve to maintain "equanimity of mind" then there are hundreds of deterrents which creates "instability of mind".

Vedic Tribe is happy to bring you this series on seven such deterrents or enemies of karma-yoga. Our intention is to create enough curiosity in you to study Bhagavad Gita and successfully defeat these enemies of karma-yoga.

In the next write up, we will discuss the first enemy of karma-yoga ie., "Lethargy".

Madhwesh K

Vedic Tribe

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1. Lethargy - an enemy of Karma Yoga:

What creates Lethargy in us?

In Vedic philosophy, "thamas" (तमस्) makes us lethargic. For example, if you eat "thamasic" food, you tend to be more lethargic.

But, even when we are not influenced by "thamas" and specially when we are in the path of karma-yoga, lethargy may creep into us. But, why?

It is a known fact that result oriented action creates adrenaline rush in our body. This is a useful reward function of our body.

But when we resolve that we won't be affected by success or failure, we are deprived of this adrenaline rush. Without this reward function, we become lethargic.

Then how to defeat this enemy "lethargy"?

The best weapon against lethargy is "deliberate practice"; Lord Krishna calls this "abhyasa" (अभ्यास).

Many athletes, artists, scientists, academicians…etc use "deliberate practice". It's a painstaking process where we deliberately push ourselves into action like a machine. Traditional practices like anushtana / vratha are also deliberate practices.

When we resolve to do karma yoga, we have to deliberately push ourselves into action without worrying about success or failure. This removes lethargy and helps us progress in our spiritual journey.

In the next write-up, we shall discuss the second enemy "Mental Exhaustion"

Madhwesh K

Vedic Tribe

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2. Mental Exhaustion - an enemy of Karma Yoga:

What causes mental exhaustion?

Mental exhaustion occurs due to overuse of thought processes.

In psychology, "pink elephant paradox" is when we resolve not to think about a pink elephant, resulting in us always thinking about it.

When we resolve to conduct karma-yoga, we become conscious of our inclination towards success or failure. We are not supposed to think about them but we end up thinking more about them. This loop of thoughts causes enormous mental stress & exhaustion.

Then how to defeat this enemy "mental exhaustion"?

 To break the loop of stressful thoughts, you can use "constructive distraction". Ie., When you find yourself in this loop, distract yourself deliberately. Do not go for destructive distractions like smoking, drinking, binge-watching or eating. But go for constructive distraction like walking, talking to friends, playing a musical instrument or singing. Traditional practice of joining "satsang" (सत्संग) is also a great constructive distraction.

When we resolve to do karma-yoga, we have to deliberately adopt constructive distraction. This relieves us of mental exhaustion and helps us in our spiritual journey.

In the next write-up, we shall discuss the third enemy "cultural cringe"

Madhwesh K

Vedic Tribe

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3. Cultural cringe - an enemy of Karma-Yoga:

How often do you talk about your spiritual journey?

We talk less about our spiritual journey, not because we are in disbelief, but because we have an inferiority complex about our culture & heritage.

Many countries including India, specially the ones which had colonial past suffer from “cultural cringe”. Though independent, we still hesitate to talk about our culture & heritage. 

When we resolve to conduct karma-yoga, we hesitate to say so. When friends & family do not understand our change of mind, we receive less support and sometimes receive mockery. This discourages us from walking the path of karma yoga.

Then how to defeat this enemy "cultural cringe"?

First we have to accept the fact that all cultures have cringe elements. Americans cringe at their treatment of natives; europeans cringe at slave trade; christians cringe at crusades; muslims cringe at ISIS and so on. We are also not proud of cultural malpractice such as "sati" (सति). Then we have to learn about positive aspects of our culture & tradition. We should also develop openness in talking about all aspects of our culture & tradition from a neutral stand-point, without being apologetic and without being extremist.

When we resolve to do karma-yoga, we have to deliberately & openly talk about our practices, Bhagavad Gita, Vedic spirituality and our culture & heritage. This relieves us of our cultural cringe and helps us in our spiritual journey.

In the next write-up, we shall discuss the fourth enemy "jealousy"

Madhwesh K

Vedic Tribe

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4. Jealosy - an enemy of Karma Yoga:

Are you cut-out for the rat-race?

Everyday we see people running in the rat-race and chase success. Though we despise this rat-race, we still get jealous of those who do, because they get to enjoy wealth & fame - more than we do.

When we resolve to conduct karma-yoga, we stop thinking about success or failure and lose our competitive edge. But our peers, colleagues & friends keep their competitive edge and gain more out of the rat-race. This creates enormous jealousy in us and diverts us from the spiritual path.

Then how to defeat this enemy "jealousy"?

In the “law of karma”, we enjoy or suffer our past deeds. Our present enjoyment or suffering may seem like the result of our present action, but they are the result of our past actions accumulated over many lives. Yet, we are not the masters of our fate. 

Instead, the almighty is in charge of managing this law of karma and is called "karmadhyaksha" (कार्याध्यक्ष). If we find someone enjoying or suffering the result of the rat-race, we should remember this law operating with the almighty’s grace. 

When we resolve to do karma-yoga, we should deliberately remember the “law of karma” and the grace of "kaadhyaksha". This prevents us from getting jealous of other’s fortunes and helps us progress in our spiritual journey.

In the next write-up, we shall discuss the fifth enemy "weak benevolence"

Madhwesh K

Vedic Tribe

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5. Weak benevolence - an enemy of Karma Yoga:

Why is benevolence always exploited?

The problem of benevolence is that it is perceived as weakness by the very people who are benevolent. Consequently, they indirectly allow others to exploit them. 

This problem became acute in Indian culture, due to overemphasis on ascetic way of life, specially influenced by Buddhism and Jainism.

When we resolve to conduct karma-yoga, we naturally turn benevolent. But, if we allow ourselves to be perceived as weak, others will naturally take advantage and exploit us. 

Then how to defeat this enemy "weak benevolence"?

First we have to understand that benevolence is "sattvika guna" (सात्विक गुण) and self-preservation is "rajasa guna" (राजस गुण). "Sattvika" is like pure Gold and "Rajasa" is like copper. One can't make ornaments from pure Gold only; instead little copper is to be mixed. Similarly, only "sattvika guna" is not enough to craft a good life, but little "rajasa guna" is also necessary to sustain it.

When we resolve to do karma-yoga, we should deliberately learn to fight for self-preservation, without which our benevolence is easily exploited.

In the next write-up, we shall discuss the sixth enemy "compensation effect"

Madhwesh K

Vedic Tribe

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6. Compensation effect - enemy of Karma Yoga

How often do you give yourself a break from goodness?

When someone is on a strict diet, they often enjoy a "cheat day" once in a while. This also happens to someone who is following any other strict code of conduct. When that person feels that if he / she has accumulated enough "moral capital", it is ok to do a few bad things. That person is under the impression that his / her overwhelming good deeds will compensate for a few bad ones. This is called the "compensation effect".

When we resolve to conduct karma-yoga, we too accumulate a big moral capital (specially when others appreciate our code of conduct). This gives us enough excuse to engage in a few bad deeds. Overtime, this deviates us from the spiritual path.

So, how to defeat this enemy - compensation effect?

To defeat the “compensation effect”, first we need to destroy our “moral capital”. We should look up to people who have a much more diligent lifestyle and strive to achieve their level of diligence instead of being proud of our own accomplishments. When we surrender to a Guru and to the Almighty, it is called "prapatti" (प्रपत्ति)

When we resolve to conduct karma yoga, we should deliberately introspect and observe our shortcomings. We should openly speak about our shortcomings before the Guru & the Almighty. This slowly destroys our moral capital and thereby we will not feel privileged enough to do wrong deeds once in a while.

In the next write-up, we shall discuss the seventh enemy "bragging"

Madhwesh K

Vedic Tribe

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7. Bragging - an enemy of karma yoga

“When does ‘sharing’ become ‘bragging’?

When someone excessively talks about his / her achievements or possessions, with an expectation of appreciation from others, we treat it as bragging. 

We seldom recognize the border between “sharing our happiness” and “bragging”. While it's fine to share our happiness, at times, it results in “bragging”. If we do not recognize the border, then “bragging” creates a “self-image” that acts as a big hurdle in our spiritual journey. Because, the self image created by bragging invokes “rajasa-guna” in us resulting in arrogance, self-indulgence, and express feelings of entitlement.

When we resolve to conduct karma-yoga, we feel the urge to talk about it and get appreciation from people. This pushes us to brag about our spiritual process.

So, how to defeat this enemy - bragging?

If you are bragging about your spiritual journey, then resolve immediately to speak at least 25% less in general. This will make you conscious of what you are speaking. Reducing it to 50% raises your awareness and your speech becomes crystal clear. Observing silence (मौन वृत) once a month enhances your awareness to new heights. These observances naturally prevent you from bragging because you can clearly identify the border between “sharing” and “bragging”.

When you resolve to do karma-yoga, deliberately observe reduction in talk and silence. This prevents you from bragging and elevates your spiritual journey.

Vedic Tribe is very happy to have brought you this series on seven enemies of karma-yoga. Our intention is to create enough curiosity in you to study bhagadgeeta and successfully defeat these enemies of karma yoga.

All the best

Madhwesh K

Vedic Tribe

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

— 

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

— 

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

— 

*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

— 

*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

— 

*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

— 

*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

— 

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

— 

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