Ten “Tantric” practices which are part of Vedic Spirituality

Ten “Tantric” practices which are part of Vedic Spirituality

Introduction

In popular culture, the term “tantra” indicates occult practices. 

However, in Vedic Spirituality, the term tantra indicates “external practice” contrasted with “internal practice”. For example, reciting the almighty's name is internal and using prayer-beads is external. 

Some scholars argue that “tantra is non-vedic”, by heavily relying on Kulluka Bhatta’s statement in his commentary on manusmriti wherein he says “shruti (revelations) are of two types: vedic & tantric”. But, apart from this statement, there is no other literary evidence available supporting this argument. 

Though a very few schools hold tantra superior to veda, a super majority hold that Veda is superior & tantra is part of Vedic spirituality.

There are hundreds of tantric techniques that are part of Vedic spirituality and we have chosen ten main techniques for the purpose of this write-up: Mandala, Mantra, Mudra, Nyasa, Prayashcitta, Puja, Vrata, Yantra, Yatra and Yoga.

Vedic Tribe is happy to bring you this introductory series on the said ten tantric practices which are part of vedic spirituality.

Our intention is to create enough curiosity in you so that you study the Vedic spirituality and adopt them in your day to day life

All the best

Madhwesh K

Vedic Tribe

— 

1. Mandala

In popular culture, “mandala-art” is a geometric design with intricate sketching.

In Sanskrit a circle can be represented as vritta, chakra, mandala…etc

From a tantric perspective, mandala can be in any geometric shape that represents esoteric aspects of the spiritual process and the most common are circle, square & triangle. A circle represents completeness of the source of creation in Parabrahman; a square represents the very process of creation within the boundaries of the physical realm; and a triangle represents either upward or downward journey of consciousness bound to this creation.

In Sandhyavandana, daily worship…etc various mandalas are written using water, rangoli…etc.

A mandala can be centered on a “bindu” (dot). For example, “vastu purusha” is drawn by keeping a dot as the focus of a circle or centroid of a square.

A mandala with a different number of lotus-petals can be drawn and the best example is “Sri Chakra”.

In Vajrayana Buddhism, the mandala plays an essential role in meditation.

At a rudimentary level, mandala can be used to focus our attention during our spiritual practice. If you are a beginner in spiritual practice you can be highly benefited by keeping mandalas in the place of worship or meditation. For example, a simple “om” written inside a six-petal lotus will be a great symbol to start with.

In our next write-up, we will discuss “mantra” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

2. Mantra

In popular culture, “mantra” is a verse; like “gayatri mantra”.

In Sanskrit “mantra” is derived from the root “man” which indicates “to think”.

From a tantric perspective, a mantra need not be an entire verse and it can be a bunch of syllables used for recitation / chanting. It can be one syllable like “om” or five syllables like “namah shivaya” or six syllables like “om namah shivaya”...etc.

In Sri Vidya Upasana tradition, use of different mantras in worship of different dimensions of the Goddess Shakti is the most prevalent practice (example:“Navarna Mantra” which is “oṃ namaścaṇḍikāyai”)

The entire sandhyavandana is centered around chanting of “gayatri mantra”.

In Buddhism, recitation of “three refuge” is part of daily practice (buddham sharam gachami, dhammam sharam gachami & sangam sharam gachami)

At a rudimentary level, mantras can be recited / chanted to focus our attention during our meditation. If you are a beginner in spiritual practice you can start with simple ones like “hare rama hare rama, rama ram hare hare; hare krishna hare krishna krishna krishna hare hare” 

In our next write-up, we will discuss “mudra” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

3. Mudra

In popular culture, “mudra” is a hand gesture as seen in bharathanatyam, kathakkali…etc.

In Sanskrit “mudra” indicates seal or instrument used to seal.

From a tantric perspective, mudra is essentially a hand gesture, maintained during meditation or worship. Specific hand gestures are used to create awareness of bodily energies so that we can channelise them to enhance the potency of the meditation or worship. For example “chin mudra” enhances the focus of mind during meditation and “anjali mudra” elevates our mind during worship.

In hatha-yoga mudra is performed using various body parts. For example, in the famous “kechari mudra” the tongue is rolled backwards by sealing the hollow of the skull.

In sandhyavandana, 32 mudras are performed as part of chanting gayatri mantra.

In Buddhism, “bhoomi-sparsha mudra” is a very common iconography of Gautama Buddha. I.e., his right hand is touching the ground.

At a rudimentary level, mudras can be performed to focus our attention during our meditation. If you are a beginner in spiritual practice you can start with simple mudra like “dhyana mudra” while meditating.

In our next write-up, we will discuss “nyasa” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

4. Nyasa

In Sanskrit “nyasa” indicates “to place something”. The term “sam-nyasa” (loosely translated as renunciation) is derived from this word “nyasa” itself.

From a tantric perspective, nyasa is touching various parts of the body and establishing parts of a mantra in our body parts. For example, before chanting the famous “rudra namaka”, different names of the almighty are placed in different body parts; like “agni-hotra” is established in the thumb. This is a way of associating an internal process (i.e., one name of the almighty) to an external trigger (i.e., touching the thumb). 

Similarly in sandhyavandana, before chanting gayatri mantra, various parts of the body are touched and different parts of the mantra are established. Like “tatsavituh” is established in the thumb, “varenyam” is established in index and so on.

In Buddhism performing nyasa plays an important role. For example, in Newar Buddhism, (which is part of vajrayana) “tara samdhi” practice’s 5th stage is performing nyasa itself. 

At a rudimentary level, nyasa can be performed as an external trigger to invoke an inner chant of mantra. If you are a beginner in spiritual practice you can start with simple nyasa like “kara-nyasa” before meditation or chanting.

In our next write-up, we will discuss “prayashcitta” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

5. Prayaschitta

In Sanskrit “prayaschitta” is a voluntary acceptance of wrongdoing and performing penance to reduce its effects.

From a tantric perspective, Prayaschitta is performed as a daily practice rather than as ad-hoc preparations. 

In sandhyavandana, one of the reasons for giving "arghya" (offering enchanted water) is to destroy demons attacking the deity Surya everyday. So every arghya is an act of destroying other beings and in order to extinguish such negative karma a mantra "asavadityo Brahma" is chanted and the enchanted water is sprinkled. This is the act of Prayaschitta in the Sandhyavandana process.

In Srividya upasana tradition, Gandharva Tantra mandates offering of daily worship to girls (who represent shakti in biological form) and also mandates strict Prayaschitta for lapses.

In Buddhism however, emphasis is not placed on Prayaschitta. Rather, higher level meditation techniques are taught to observe the workings of our past actions, while remaining completely indifferent them.

At a rudimentary level, Prayaschitta can be performed by meditating upon our daily activities. If you are a beginner in spiritual practice you can start by meditating upon daily actions before bedtime and also upon their impact on your life, other's life, lives of other beings & the world around .

In our next write-up, we will discuss “puja” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

6. Puja

In Sanskrit “puja” can be directly translated to "worship". But unlike Abrahamic religions, Vedic tradition celebrates pluralism in the worship of the almighty. The very process of "yajna" is considered as a worship. 

From a tantric perspective, "Puja" is using different mediums to worship the almighty. 

In sandhyavandana, the physical sun and the deity Surya are the mediums of worshipping the almighty.

In Srividya upasana tradition, many such mediums are used; like mandala, chakra, yantra, the phisical body, kundalini energy etc

In Buddhism however, though the idea of almighty God is rejected, Gautama Buddha or other Buddhas are worshipped as the enlightened ones, liberators and guides. Mandalas, chakras etc are also used, but not for worship, rather to elevate the state of mind. For worship, predominantly "prayers" are offered coupled with burning lamps, incense etc.

At a rudimentary level, Pooja can be performed for the purpose of developing the qualities of deities in us. If you are a beginner in spiritual practice you can start by worshiping "ishta-devata" (the deity of your liking) .

In our next write-up, we will discuss “vrata” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

7. Vrata

In Sanskrit “Vrata” is derived from the root “vr” which indicates to control, restrain…etc. Simply put, vrata is a resolution to follow a particular lifestyle during a particular time period (or may even be a single day or even for lifetime). 

For example “ekadashi vrata” (resolution for fasting) is observed every month for one day which is “ekadashi thithi”.

Similarly “dadhi vrata” (not consuming curd) is observed for a month from the mid of “shrvana masa”.

From a tantric perspective, "Vrata" is a method of self-regulation. 

Sandhyavandana, itself is a life-long vrata and prayaschitta are prescribed for lapses.

In Srividya upasana tradition, "deeksha" is obtained from a Guru and strict "Yama niyama" (moral codes) are followed rigorously

Similarly in Buddhism "panchasheela" (five precepts) is a resolution which is essential part of the practice of Buddhism.

At a rudimentary level, vrata can be performed for the purpose of developing self regulation. If you are a beginner in spiritual practice you can start by resolving to observe Yama & Niyama of Patanjali's Yoga Sutras.

In our next write-up, we will discuss “yantra” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

8. Yantra

In Sanskrit “Yantra” is derived from the root “yam” which indicates to sustain, support…etc. Simply put, Yantra is an instrument used to manifest a non-physical being in a physical form. 

In popular culture, a “mantra” is written on a thin metal sheet and rolled to make a wearable yantra specially for childern’s safety.

Similarly wearable yantras (bands or necklaces) are made for people of different zodiac signs.

From a tantric perspective, "Yantra" is a physical design used to bind a supernatural power. 

Sandhyavandana, before offering “arghya” (enchanted water) to deity Surya, a triangular shaped yantra is written using water.

In Srividya upasana tradition, the famous “sri yantra” or “sri chakra” is used to worship goddess “shakti” in physical form.

Similarly in Buddhism “Sri Yantra” is designed much more elaborately with vivid colors. In Bhuddhism, “Sri Yantra” represents the cosmos and is used extensively in meditation.

At a rudimentary level, yantra can be used to focus our attention during our spiritual practice. If you are a beginner in spiritual practice you can be highly benefited by keeping yantras in the place of worship or meditation. For example, a simple “krishna yantra” written inside a six-petal lotus will be a great symbol to start with

In our next write-up, we will discuss “yatra” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

9. Yatra

In Sanskrit “Yatra” means travel and "theertha yatra" can be loosely translated to "pilgrimage"

In India, Chardham yatra, Kailash yatra, Amarnath yatra & Vaishno Devi yatra are among the toughest ones. 

From a tantric perspective, "Yatra" is to move closer to divine energy centres and to observe & absorb it in our body, our mind and our soul.

Performing arghya, tarpana & japa which are part of Sandhyavandana, in a divine presence is considered to yield higher results.

In Srividya upasana tradition, kamakhya temple in Assam represents muladhara-chakra and its pilgrimage is considered very sacred.

Similarly in Buddhism, pilgrimage to Lhasa, Kailash etc are considered part of the practice of Buddhism.

At a rudimentary level, yatra can be performed to absorb devinity in us. If you are a beginner in spiritual practice you may resolve to visit one nearby divine location in a month.

In our next write-up, we will discuss “yoga” as a tantric practice which is part of Vedic Spirituality.

Madhwesh K

Vedic Tribe

—- 

10. Yoga

In Sanskrit “Yoga” is derived from the word "yuj" which indicates "to join". In popular culture"yoga" is known as "hatha yoga" (physical exercise via postures including regulation of breath).

Tantric tradition mainly adopts sitting postures and breath regulation. In tantric tradition, emphasis is more on regulating "energies" which is known as "kriya yoga" (example: "maha-kriya" made famous by Yoganand Paramhansa)

Pranayama (regulation of breath) is an essential element of Sandhyavandana and "dasha-pranayama" (ten cycles of breath regulation) is a must before chanting Gayatri Mantra.

In Srividya upasana tradition, cleansing "sushumna nadi" (central channel of energy through breath regulation) is an essential part of upasana (worship)

In Buddhism too sitting postures and breath regulation are the essential elements in meditation.

At a rudimentary level, yoga can be performed to energise the body and the mind. If you are a beginner in spiritual practice you may also learn a few popular "kriya" like shambhavi-mahamudra, sudarshana kriya etc.

Vedic Tribe is happy to have brought you this introductory series on the said ten tantric practices which are part of vedic spirituality.

Our intention is to create enough curiosity in you so that you study the Vedic spirituality and adopt them in your day to day life

All the best

Madhwesh K

Vedic Tribe

—- 

Seven prominent deities of Rigveda

Seven prominent deities of Rigveda

Introduction

In our previous two introductory series, we had shared introductory write-ups on seven prominent “Rishis” & “Chandas” of Rigveda. This is series, we will share seven prominent deities of Rigveda.

In popular culture, "deity" is a loose translation for "Deva" (देव). 

In Vedic tradition, Deva is derived from the root "divu" (दिवु) which indicates luminous, playful…etc

Rishis experienced these luminous & playful beings and expressed their experiences in Veda mantras.

According to Sri Madhwacharya, Veda should be understood at three levels: (i) physical (relating to matter), (ii) mental (relating to deities) and (iii) fundamental (ultimate truth). 

Sri Aurobindo focused on the esoteric meaning to Vedas in the tradition of Sri Madhwacharya.

There are around 33 major deities in Rigveda and among them 7 are prominent: Agni, Vayu, Aditya, Brihaspati, Varuna, Indra and Vishvedeva.

Vedic Tribe is happy to bring you this introductory series on seven prominent deities of Rigveda.

Our intention is to create enough curiosity in you to study Vedic literature and implement them in your day to day life.

All the best

Madhwesh K

Vedic Tribe

— 

1. Agni

The term "Agni" is derived from the root "aj" (आज्) which indicates "that which drives others", "which is a quick mover", "that which shines"...etc.

At the physical level, "Agni" is a combustion reaction that produces flames.

As a deity, "Agni Deva" is Virinchi's son who dwells in "agni loka".

At the fundamental level "Agni" is one of the suggestive names of the almighty. In other words, it is the cosmic consciousness that drives everything.

Sri Aurobindo suggests that "Agni" represents the "divine will".

Around 200 suktas in Rigveda are dedicated to "Agni". The very Rigveda starts with the word "Agni".

In the next write-up, we will discuss another prominent deity of Rigveda "Vayu"

Madhwesh K

Vedic Tribe

— 

2. Vayu

The term "vayu" is analogous to "vata" (वात) which indicates "that which is blown". 

At the physical level, "vayu" is the air that we breathe and the wind that blows.

As a deity, "Vayu Deva" is "mukhya-prana" highest consciousness next to Virinchi. He is the son of Vishwapurusha (almighty), who is considered to have incarnated as Hanuman, Bheemasena and Madhwacharya

At the fundamental level "vayu / prana" is one of the suggestive names of the almighty. In other words, it is the cosmic consciousness; the life force behind everything.

Sri Aurobindo suggests that "Vata" stands for the force and the will of the consciousness of overmind region whereas "Vayu" is associated rather with knowledge and truth of this consciousness.

Around 12 suktas in Rigveda are dedicated to "Vayu".

In the next write-up, we will discuss another prominent deity(s) of Rigveda "Aditya"

Madhwesh K

Vedic Tribe

— 

3. Aditya(s)

"Aditya(s)" indicates "of Diti" ie., 12 children of "Aditi". Whereas "daitya" indicates children of "Diti".

At physical level, they represent twelve "masa" (from "mesha" to "Meena" or "chaitra" to "phalguna") and twelve posture of Surya namaskara.

As deities they are Vivasvan, Aryaman, Tvashta, Savitr, Bhaga, Dhata, Mitra, Varuna, Amsa, Pushan, Indra and Vishnu.

At the fundamental level they are twelve dimensions of the almighty - Keshava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Purushottama, Vamana, Sridhara, Hrishikesha, Padmanabha & Damodara.

Sri Aurobindo suggests that Aditya(s) as higher conscious beings, watch over others and act as protectors of existence.

6 suktas of Rigveda are dedicated to Aditya(s)

In the next write-up, we will discuss another prominent deity of Rigveda "Brihaspati"

Madhwesh K

Vedic Tribe

— 

4. Brihaspati

Brihaspati may refer to the sage who is "Deva guru" or to the deity of planet Jupiter. However, as a prominent deity, Brihspati is Brahmanaspati in Rigveda (see 18th sukta in 1st mandala).

At the physical level, Brahmanaspati represents the sky that we live under and also our minds.

As a deity we worship it as Ganesha, which puranic stories and tantric iconography suggest as having an elephant-head. 

At the fundamental level, Brahmanaspati is one of the suggestive names of God. It means the one superior to Virinchi. It also indicates the absolute might, power & omnipresence ie., almighty.

Sri Aurobindo suggests that Brahmanaspati represents the light of truth.

6 suktas of Rigveda are dedicated to Brahmanaspati.

In the next write-up, we will discuss another prominent deity of Rigveda "Varuna"

Madhwesh K

Vedic Tribe

— 

5. Varuna

The term “Varuna” derives from the root “vr” (वृ) indicating “the one who covers”.

At the physical level, Varuna represents earthbound water bodies like oceans. Contrary to popular belief, “Parjanya” is associated with rain in Vedic tradition.

As a deity Varuna is the son of Sage Kashyapa & Aditi. In Ramayana, Varuna does not respond to Lord Rama’s penance and infuriates him. Finally Varuna submits to him, allowing his army to build the bridge over to Lanka.

At the fundamental level, Varuna is one of the suggestive names of Parabrahma. It means the ultimate reality which covers the cosmos & beyond.

According to Sri Aurobindo, Varuna represents cosmic water expressing wideness and peace.

46 suktas of Rigveda are dedicated to Varuna.

In the next write-up, we will discuss another prominent deity of Rigveda "Indra"

Madhwesh K

Vedic Tribe

— 

6. Indra

The term “Indra” derives from “ind / indu / indh…etc” (इन्द् / इन्दु / इन्ध) indicating “the one who is powerful, bringer of light and raindrops”.

At the physical level, Indra represents lightning, thunder and flow of water from sky to earth & back.

As a deity Indra is the son of Sage Kashyapa & Aditi. In Puranas, as the king of heavens, he becomes a victim of attack from daityas/ asuras and others who either try to usurp his throne or challenge his authority. Later he defeats and protects his throne with the help of Vishnu/ Shiva / Shakti…etc.

At the fundamental level, Indra is one of the suggestive names of the almighty. It means the ultimate reality which is all-powerful and which is the liberator & also invoker of our inherent bliss.

According to Sri Aurobindo, Indra represents knowledge and the omniscient Consciousness with its almighty Will.

250 suktas of Rigveda are dedicated to Indra; the highest among all.

In the next write-up, we will discuss another prominent deity of Rigveda "Vishvedeva"

Madhwesh K

Vedic Tribe

— 

7. Vishvedeva(s)

The term “vishvedeva(s)” indicates entirety of deities which are not elsewhere separately & specifically stated.

At the physical level, they represent the entirety of creation not separately identified / named.

As deities they represent the consciousness behind matter which are not separately identified / named in the Vedic spirituality .

At the fundamental level, they suggest the unlimited ways in which the cosmic consciousness interacts with matter and other consciousness bound to the matter.

According to Sri Aurobindo, they represent all nature’s bounties which are otherwise not expressly enumerated in vedas.

Vishvedeva(s) appear in Rigveda around seventy times in many different suktas.

Vedic Tribe is happy to have brought you this introductory series on seven prominent deities of Rigveda. In our previous two introductory series, we had shared introductory write-ups on seven prominent Rishis & Chandas of Rigveda. 

Our intention is to create enough curiosity in you to study Vedic literature and implement them in your day to day life.

All the best

Madhwesh K

Vedic Tribe

— 

Seven prominent "chandas" (metres) of Rigveda

Seven prominent "chandas" (metres) of Rigveda

Introduction

In the last series we discussed seven prominent Rishis. Veda is a huge collection of experiences of these Rishis.

This Vedic knowledge is presented in three ways: poetry, prose and music. 

Core of this knowledge is "Rigveda samhita" consisting of poetic mantras and each such mantra is presented in a poetic metre called "chandas".

For example 15 mantras in the Rig Veda "purusha sukta" are in "anushtup chandas". Ie., 4 lines of 8 syllables each. Whereas "vishwamitra gayatri mantra" is in "gayatri chandas" consists of 3 lines of 8 syllables each.

Apparent purpose of "chandas" is to create an elated state of mind. This gives rise to a phenomenon called "semantic satiation". 

Whereas the subtle purpose of "chandas" is to cover the essence of the mantra. 

A matra's essence is the experiential knowledge of Rishi to whom it was revealed. Chandas covers this knowledge and ensures that it is revealed to only those who are willing to dive deep in the spiritual process.

In Rigveda, 21 different metres are used and out of them 7 are considered prominent. Ie., Gayatri, Ushnik, Anushtup, Brihati, Pankti, Trishtup and Jagati. Each of these chandas have their own variants and become highly fluid in classical sanskrit literature.

Vedic Tribe is happy to bring you these seven prominent chandas in Rigveda.

Our intention is to create enough curiosity in you so that you study Vedic literature and implement them in your day to day life.

All the best.

Madhwesh K

Vedic Tribe

— 

1. Gayatri chandas

The "vishwamitra gayatri mantra" is in "gayatri chandas".

"तत्स॑ वि॒तुर्वरे᳚ण्यं॒

भर्गो॑ दे॒वस्य॑ धीमहि

धियो॒ यो नः॑ प्रचो॒दया᳚त्" 

(RV 3.62.10)

In Sanskrit, "gayatri chandas" is made up of 3 lines containing 8 syllables each (totally 24 syllables). So gayatri chandas common pattern is 8-8-8. There can be other variant patterns totalling to 24 syllables.

In the above mantra, the 1st line has 1 syllable less & the 3rd line has 1 syllable more, making a total of 24 only.

In the popular tradition, we add "om bhūr bhuvaḥ suvaḥ" as the first line. Here "om" is "pranava" (the cosmic sound) and "bhuh bhuvaḥ & suvaḥ" are the "vyahriti" (extension of the cosmic sound). This is followed by the rest of the mantra (tat savituh…) to indicate that the gayatri mantra is the extension and expansion of the cosmic sound "om".

Arround 24% of Rigveda mantra are in Gayatri chandas making it the second widely used Vedic metre

In our next write-up we will discuss "usnik" chandas.

Madhwesh K

Vedic Tribe

— 

2. Usnik chandas

By adding 4 syllables at the beginning of Gayatri chandas, we derive "Ushnik chandas"

अति वारान्पवमानो असिष्यदत् 

कलशां अभि धावति 

इन्द्रस्य हार्द्य्-आविशन् 

(RV 9.60.3)

In the above mantra "a-ti-va-ra" are the four syllables added in the beginning, making it - Ushnik chandas.

So Ushnik chandas common pattern is 12-8-8 and sometimes it can be 8-8-12 also, making a total of 28 syllables. There can be other variant pattern totalling to 28 syllables.

Though around 3% of Rigveda is in Ushnik chandas, it is traditionally revered as a prominent chandas due to its closeness to Gayatri chandas. Pingala in his Chandas shastra confirms this prominence.

In our next write-up, we will discuss "anushtub" chandas.

Madhwesh K

Vedic Tribe

— 

3. Anustubh chandas

It is the most popular and widely used chandas in the Vedic tradition. It consists of four lines of eight syllables each making a total of 32 syllables.

15 mantras in the Rig Veda’s "purusha sukta" are in "anushtup chandas". The fifth mantra is:

यत्पुरुषेण हविषा 

देवा यज्ञमतन्वत 

वसन्तो अस्यासीदाज्यं 

ग्रीष्म इध्मः शरद्धविः 

(RV 10.90.5)

In the above mantra, each line has eight syllables each and total syllables are 32. The pattern 8-8-8-8 is the common variant of Anushtubh chandas. There can be other variant patterns totalling to 32 syllables.

Though around 9% of Rigveda is in Anushtup chandas, Sri Vedavyasa used it extensively and most of Bhagavad Gita shlokas are made up of Anushtup chandas.

In our next write-up, we will discuss "Brihati" chandas.

Madhwesh K

Vedic Tribe

— 

4. Brihati chandas

Brihati chandas has pattern 8-8-12-8. 

तं घेमित्था नमस्विन 

उप स्वराजमासते 

अर्थं चिदस्य सुधितं यदेतव

आवर्तयन्ति दावने 

(RV 8.69.17)

In the above mantra, first 2 lines have 8 syllables each, the third has 12 syllables and the Last has 8 again. This makes total of 36 syllables and there can be other variant patterns with the same total.

The common pattern mentioned here is call “patya-brihati-chandas” and hardly 2% of Rigveda is in Brihati chandas.

In our next write-up, we will discuss "pankti" chandas.

Madhwesh K

Vedic Tribe

— 

5. Pankti chandas

Pankti chandas has pattern 8-8-8-8-8. 

इन्द्रो वृत्रस्य दोधतः 

सानुं वज्रेण हीळितः

अभिक्रम्याव जिघ्नते 

अपः सर्माय चोदय 

न्नर्चन्ननु स्वराज्यम्

 (RV 1.80.5)

In the above mantra, 5 lines have 8 syllables each, totalling to 40 syllables. There can be other variant patterns with the same total.

The aforesaid mantra has one of the defining feature of Rigveda i.e., Indra slaying Vritra to free the (ap) waters blocked by Vritra. According to Sri Arabindo, Indra represents cosmic knowledge, Vritra represents the force of darkness and “ap” represents the flow, movement, availability & accessibility.

Around 3% of Rigveda is in pankti chandas.

In our next write-up, we will discuss "trishtubh" chandas.

Madhwesh K

Vedic Tribe

— 

6. Trishtubh chandas

Trishtubh chandas has pattern 11-11-11-11. 

समिद्धो अग्निर् निहितः पृथिव्या

म्प्रत्यङ्विश्वानि भुवनान्यास्थात् | 

होता पावकः प्रदिवः सुमेधा 

देवो देवान्यजत्वाग्निरार्हन् 

(RV 2.3.1)

In the above mantra, 4 lines contain 11 syllables each making a total of 44 syllables. There can be other variant patterns with the same total.

Around 40% of Rigveda is in Trishtubh chandas and it is the highest used chandas in Rigveda.

In our next write-up, we will discuss "jagati" chandas.

Madhwesh K

Vedic Tribe

— 

7. Jagati chandas

Jagati chandas has pattern 12-12-12-12. 

अददा अर्भाम् महते वचस्यवे 

कक्षीवते वृचयाम् इन्द्र सुन्वते 

मेनाभवो वृषणश्वस्य सुक्रतो 

विश्वेत् ता ते सवनेषु प्रवाच्या

(RV 1.51.13)

In the above mantra, 4 lines contain 12 syllables each making a total of 48 syllables. There can be other variant patterns with the same total.

Around 13% of Rigveda is in Jagati chandas and it is the third highest used chandas in Rigveda.

Vedic Tribe is happy to have brought you this series on seven prominent metres in Rigveda. (In our previous series, we had shared introductory write-ups on contribution of seven prominent Rishis in Rigveda). In our next series, we will share introductory write-ups on seven prominent dieties in Rigveda.

Our intention is to create enough curiosity in you so that you study Vedic literature and implement them in your day to day life.

All the best.

Madhwesh K

Vedic Tribe

Seven prominent Rishis of Rigveda

Seven prominent Rishis of Rigveda

Introduction

In Rigveda, there are around 400 rishis. Out of them seven Rishis standout as the most prominent ones. Ie., Vishvamitra, Jamadagni, Bharadwaja, Gouthama, Atri, Vasishta & Kashyapa. 

The entire 67th Sukta of 9th Mandala in Rigveda is attributed to these seven Rishis and verse 2.2.4 of the Brihadaranyaka Upanishad specifically recognizes these seven Rishis. In one tradition, these seven Rishis are remembered during "Sandhya Vandana" ritual. 

In another tradition, rishis from sapta-rishi mandala are remembered (representing seven stars of the big dipper).

Vedic Tribe is happy to bring you an introductory series on the contribution of seven prominent Rishis of Rigveda as also recognized by Brihadaranyaka Upanishad. (We will share their contribution to Vedic literature, rather than their life story)

Our intention is to encourage you to study Vedic literature and implement them in your day to day life.

All the best.

Vedic Tribe

Madhwesh K

— 

1. Vishvamitra Rishi

Ramayana gives a detailed life story of Vishvamitra Rishi and pauranik narration differ in few segments.

Most of the third mandala of Rigveda is attributed to Vishvamitra Rishi. In this mandala, 62nd sukta has the famous "Gayatri mantra" as its 10th mantra.

This mantra is known as "vishvamitra gayatri" indicating the valuable contribution of Vishvamitra Rishi.

In our next write-up, we will share contributions by Jamadagni Rishi to Vedic literature.

Madhwesh K

Vedic Tribe

— 

2. Jamadagni Rishi

Jamadagni Rishi is the father of the famous Parashurama. Jamadagni’s defiance to Kartavirya Arjuna’s demand, cost him his life, which made Parashurama take revenge on the Kshatriya clan.

Entire 110th Sukta of 10th Mandala in Rigveda is attributed to Jamadagni Rishi. He has also contributed to a few mantras of the 67th Sukta of 9th Mandala.

Jamadagni Rishi is said to have acquired knowledge of ancient weaponry (Aushanasa Dhanurveda) which was developed further by his son Parashurama for contemporary warfare. This knowledge seems to have ended with Parashurama relinquishing them during Mahabharata where they were finally used up in the Kurukshetra war.

In our next write-up, we will share contributions by Bharadwaja Rishi to Vedic literature.

Madhwesh K

Vedic Tribe

— 

3. Bharadwaja Rishi

Bharadwaja Rishi is the father of Dronacharya of Mahabharata.

Most of the mantras in 6th mandala of Rigveda are attributed to Bharadwaja Rishi and his family members. Entire sukta 61 of this mandala is dedicated to "Saraswati". This sukta has great historical and geographical prominence. Many modern scholars rely on this sukta for ascertaining details of Saraswati river, oldest form of Vedic Sanskrit, sapta-sindhu area etc.

Bharadwaja Rishi has also immensely contributed to the development of Pancharatra texts, ritualistic texts for yajnik application of Vedas, ayurvedic texts …etc

In our next write-up, we will share contributions by Gautama Rishi to Vedic literature.

Madhwesh K

Vedic Tribe

— 

4. Gautamaama Rishi

Gauthama Rishi is popularly known for cursing Ahalya who was later released by Lord Rama. 

Entire 4th Mandala of Rigveda is attributed to Vamadeva Gautama Rishi. Some texts suggest that he was the son of Gautama Rishi and others suggest it was Gautama Rishi who started the Vamadeva lineage.

Nonetheless, Gautama Rishi’s major contribution has been to “dharma sutras”. The “Gautama Dharma Sutras” developed in his lineage have established authoritative structure for both “srauta” (social / yajnic processes) and “grihya” (household / day-to-day processes). “Gautama Dharma Sutras” developed under Samaveda and stand influential alongside “Apasthamba Sutras” which developed under Shukla-Yajurveda.

In our next write-up, we will share contributions by Atri Rishi to Vedic literature.

Madhwesh K

Vedic Tribe

— 

5. Atri Rishi

Atri Rishi along with his spouse Anasuya appear in Ramayana too and though different puranas mention Atri, most of them are his descendants.

The Fifth Mandala of Rigveda is called Atri Mandala, due to the contribution of Atri Rishi and his descendants to this Mandala. Few mantras are directly attributed to Atri Rishi and others are attributed to his descendants (like Babhru Atreya, Avasyu Atreya…etc)

Atri Rishi along with Marichi, Bhrigu and Kashyapa - propagated “Vikhasana” tradition. In Tirupati Balaji Temple and among other prominent temples, “Vikhasana” is strictly adhered to.

In our next write-up, we will share contributions by Vasishta Rishi to Vedic literature.

Madhwesh K

Vedic Tribe

— 

6. Vasishta Rishi

In popular culture he is known as the nemesis of Vishvamitra Rishi and has contributed extensively to the development of Yogic principles in Vedanta tradition.

Entire seventh mandala of Rigveda is attributed to Vasishta Rishi. His marital relationship with his wife Arundhati is celebrated by recognizing two stars in Ursa Major Constellation (i.e., Mizar & Alcor) by their names.

His preaching to Lord Rama is captured by Valmiki Rishi in Ramayana and is popularly known as “Yoga Vasishta”

In our next write-up, we will share contributions by Vasishta Rishi to Vedic literature.

Madhwesh K

Vedic Tribe

— 

7. Kashyapa Rishi

Kashmir obtained its name from Kashyapa Rishi (Kashyapa Mira meaning Lake Kashyapa)

He is attributed with a few hymns of 9th mandala in Rigveda. The 19th Kanda of Atharvaveda also mentions Kashyapa Rishi.

He immensely contributed to the development of Ayurveda and “Kashyapa Samhita” is part of contemporary practice of Ayurveda even today.

Vedic Tribe is very happy to have brought you this introductory series on the brief contribution of seven major Rishis of Rigveda to the Vedic Tradition.

Our intention is to encourage you to study Vedic literature and implement them in your day to day life.

In our next series we will discuss seven prominent “chandas” (meters) of Rigveda

All the best.

Vedic Tribe

Madhwesh K

 

Three pillars of Vedanta

Three pillars of “Vedanta”

Introduction

The term “vedanta” is popularly viewed as “hindu philosophy”. However, in its original sense, it means “essence of Vedas”. It consists of three pillars - upanishad, brahma-sutra and bhagavad gita.

Within the Vedic text, philosophical discourses by Rishis were classified as “upanishads”. Since these Upanishads discuss the essence of Vedas in a mystical way, they form the first pillar of Vedanta. 

Schools of thoughts in the Vedic tradition are called “darshana”. Two darshanas surviving in practice today are yoga & uttara-mimamsa. Yoga darshana originated from “patanjali’s yoga-sutras” and uttara-mimamsa originated from “badarayana’s brahma-sutras”. Brama-sutras are the aphorisms which provide a systematic interpretation of Veda and hence form the second pillar of Vedanta.

Mahabharata is called “panchama veda” due to its might both in size & quality. There are hundreds of discourses within Mahabharatha which elaborates aspects of Vedanta. However, it is the discourse of Krishna & Arjuna on the eve of Kurukshetra war - which stands out as the highest deliberation of aspects of Vedanta. Hence, Bhagavad gita is considered as the third pillar of Vedanta.

Vedic Tribe is happy to bring you this introductory series on these three pillars of Vedanta.

Our intention is to create enough curiosity in you to study Vedanta and adopt its spiritual process in your day-to-day life.

Madhwesh K

Vedic Tribe

— 

1. Upanishad - first pillar of Vedanta

For a lay-person, direct study of veda-mantra does not make any sense. This is due to the fact that Vedas were never composed like poetry; instead they are the expressions of various Rishi’s experiences using language.

When these Rishis conversed and deliberated the essence of their revelations, it was captured in Upanishads. Few examples are given below.

Rigveda mantras are apparently dedicated to more than 30 major deities directly. The essence of all the deities is deliberated in Shvetashvathara Upanishad. Its 11th Mantra is “eko devah…”, which means there is only one God pervading all of existence. This is the essence of Vedas.

Yajurveda mantras are apparently highly ritualistic. Mundaka Upanishad criticizes rituals devoid of spirituality and calls them frail boats bound to sink (1.2- 7 & 8).

Due to this reason, upanishad mantras within Vedic scriptures are considered decisive in understanding the essence of Vedas.

In our next write-up, we will discuss "Brahma Sutra" as the second pillar of Vedanta

Madhwesh K

Vedic Tribe

— 

2. Brahma sutra- second pillar of Vedanta

The classical compilation of Vedic scriptures are apparently confusing. Brahma Sutras (by Sri Badarayana) serve as aphoristic texts with condensed core principles of vedic knowledge.

The very first sutra declares that all the vedic texts are intended towards investigating the "almighty". This serves as a torch light while navigating through Vedas.

At gross level, Brahma Sutras provide interpretative tools to better understand the vedic language. For example, the fourth sutra declares that all vedic scriptures must be read harmoniously. This serves as an interpretative tool while reading seemingly contradictory vedic scriptures.

One must not conclude that Brahma Sutras are only aphoristic texts or interpretative tools. Sutras are so rich in knowledge that they promulgated the Vedic School of thought - Vedanta darshana. Classically we find 21 commentaries (bhashya) on Brahma sutras including Sri Shankaracharya's, Sri Ramanujacharya's and Sri Madhwacharya's.

In our next write-up, we will discuss Bhagavad Gita as the third pillar of Vedanta.

Madhwesh K

Vedic Tribe

— 

3. Bhagavad Gita- the third pillar of Vedanta

Study of Vedic scriptures, Upanishads and Brahma sutras - can prove to be overwhelming for a lay person. It requires lifetime dedication in understanding grammar, logic etc. While the people who pursue it as their life's goal are regarded highly, lay people are left behind.

For this reason, Bhagavad Gita is the most read among scriptures in Vedic tradition.

In chapter 2, Krishna criticizes the then "arm-chair philosophers" who engage in ritualistic interpretation of Vedas and deny existence of the almighty. In chapter 4, Krishna gives a universal scope of "yajna" and lists eight yajnas parallel to conventional (so called) fire worship.

Among vedanta texts, Bhagavad Gita is the most radical and yet highly appreciated for the day to day aspects of lay people. This is the reason Swami Vivekananda once said, even if entire knowledge Vedanta is lost, with only a few verses from Bhagavad Gita it can be rebuilt to its original form.

Vedic Tribe is happy to have brought this introductory series on three pillars of Vedanta. We wish you study Vedanta (starting from Bhagavad Gita) and adopt it in your day to day life.

All the best.

Madhwesh K

Vedic Tribe

Two esoteric Shanthi Mantras

Two esoteric Shanthi Mantras

Introduction

There are 108 upanishads, out of which 10 are considered “major upanishads” and other 98 are considered minor.

In Vedic tradition, there are numerous shanthi-mantras which are chanted before reciting Vedic texts and also before initiating any action be it worldly or spiritual.

Chanting shanti mantra is primarily a “positive mental affirmation”. At a physical level it enables calmness to spread & composure brought in the action to be performed. At a psychological level, it turns our mind inwards and elevates our awareness. At a spiritual level, the deities of Veda are invoked and they move our consciousness closer to universal consciousness.

Shanti mantras recited before major Upanishads are very famous and are frequently chanted. For example, “Oṃ saha nāv avatu saha nau bhunaktu” is one of the famous shanti mantra attached to Taittiriya and Katha Upanishad. 

Apart from the shanti mantra attached to these major upanaishads, there are many others which are equally prominent for spiritual process.

Vedic Tribe is happy to bring you two such other shanthi mantras which hold wonderful spiritual treasure within them. Our intention is to create enough curiosity in you to study vedic literature and adopt them in your day-to-day life.

All the best

Madhwesh K

Vedic Tribe

—- 

1. “Asato ma sad gamaya” from Brihadaranyaka Upanishad

“Brihadaranyaka Upanishad” as the name suggests is the biggest upanishad in size. 

“Prana” is the vital force behind both our body and the cosmos (pindanda / brahmanda). It is the “guru” for all consciousness within the bounds of creation!

“Prana” is also called pavamana and soma.

The upanishad, while meditating upon “prana”, suggests making an elevated chant known as “pavamana abhyaroha”.

This chant is “asato ma sad gamaya, tamaso ma jyotir gamaya, mrtyor mamrtam gamaya”

It is a prayer to move from non-existence to existence; unreal to real; and from recurring death to eternity.

This shanthi mantra (especially when chanted in group) creates a tangible aura which results in physical wellbeing. It also enables a mental affirmation to move from negativity to positivity. Finally it invokes “prana” - the guru of all consciousness present in all of us as the vital life force.

We encourage you to chant this shanthi mantra daily along with others. Chant with as many people as possible and enjoy its fruits.

Madhwesh K

Vedic Tribe

— 

2. “dyauḥ śāntir antarikṣaṃ śāntiḥ” from Yajurveda

Yajurveda apparently is highly ritualistic. However, it shows exponential philosophical, mystical & spiritual aspects to those who approach it from the right direction.

In its samhita section, it contains one of the most esoteric shanthi mantras:

oṃ dyauḥ śāntir antarikṣaṃ śāntiḥ;

pṛthivī śāntir āpaḥ śāntir oṣadhayaḥ śāntiḥ;

vanaspatayaḥ śāntir viśvedevāḥ śāntir brahma śāntiḥ;

sarvaṃ śāntiḥ śāntir eva śāntiḥ sā mā śāntir edhi;

oṃ śāntiḥ śāntiḥ śāntiḥ;

Apparently it seems to seek peace in the heavens, space, earth, water, vegetation, herbs, all deities, brahman and everything else.

Upanishad is not only seeking peace outside, it is also seeking peace inside all of us; because all those stated in the mantra are present outside as well as inside all of us. Harnessing the power of spoken words, the upanishad seeks to bring peace to both physical & spiritual realms.

It also acts as mental affirmation moving from negative psychology to positive psychology.

At the highest intensity, it is invoking the very source of the entire cosmos so that our consciousness moves closer that cosmic consciousness.

We encourage you to chant this shanthi mantra daily along with others. Chant with as many people as possible and enjoy its fruits.

Vedic Tribe is very happy to have brought you these two shanthi mantras which are generally not chanted alongside upanishads. Our intention is to create enough curiosity in you so that you adopt our Vedic lifestyle and enjoy its fruits.

Madhwesh K

Vedic Tribe

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

— 

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