Four segments of Vedic mysticism

Introduction

Vedic literature is broadly segmented into “karma-kanda” (ritual) and “jnana-kanda” (knowledge).

“Karma-kanda” is considered to consist of “Samhita” (hymns), “Brahmana” (ritual instructions) & “Aranyaka” (meditative)

“Jnana-kanda” is considered to consist of “Upanishads” (mystic).

However this is a crude approximation. Because mysticism & ritualism are invariably found across all the segments of “Veda”.

For example, in “Samhita”, “Asya-Vamiya-sukta” contains many mystic verses and even today is interpreted in various ways.

In “Brahmana”, “Shatapata-Brahmana” contains many mystical aspects of numerology, geometry, symbolism…etc.

In “Aranyaka”, “Aithereya-Aranyaka” contains many mystical upasana (worships) like
“prana-vidya”…etc

Vedic Tribe is happy to bring you an introduction to mystical aspects of all four segments of “Veda”. In our next post, we will introduce mystical aspects of “Samhita”.

Our intent is to create enough curiosity in you to enable you to study Vedic Texts and progress in your spiritual journey.

All the best.

Madhwesh K

Vedic Tribe

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*1. Mystic aspects in Samhita*

“Veda-Samhita” is one large corpus of mantras and there are many ways for application of these mantras called “viniyoga”. 

Sri Sayanacharya commented on Vedas from a ritualistic perspective. It was borrowed by Mr. Max Muller while translating Vedic text. Overtime, the world-view of Vedas developed as only ritualistic. 

The ancient Yaska’s “Nirukta” states that the entire vedic literature is mystic in nature; though at the surface level they may seem otherwise. Sri Madhwacharya rejuvenated this perspective and Sri Raghavendra Swamy expanded on it. Sri Arabindo’s work in english is notable in continuation of this tradition

Nonetheless, there are many hymns which are apparently mystic in nature. The best example is “Purusha Sukta”. 

“Purusha Sukta” is the most widely applied hymn. We see its application (“viniyoga”) in all forms of spiritual process even today across all schools of vedic philosophy & practice. 

“Purusha Sukta” is part of “Rig-veda Samhita” (10th Mandala) and its mystic aspects are interpreted by almost all of the vedic philosophical schools and applied by every vedic spiritual practitioner.

Another example is the “Gayatri mantra”. A single mantra is unequivocally adopted & interpreted by all vedic schools of thought.

Hence it is not completely right to say that mantras in “Samhita” have only ritualistic application. They have mystical application too (some may be apparent and some may be hidden)

In the next write up we will discuss the mystic aspect of “Brahmana” part of vedic literature.

Madhwesh K

Vedic Tribe

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*2. Mystic aspects in Brahmana*

In the Yajnic process, one of the “ritvik” (priests) is called “Brahma”, who is supposed to oversee the entire process and is expected to know all such processes under four Vedas. Hence, it is considered that the vedic segment which he depends on is called “Brahmana ''.

Apparently, “Brahmanas” are the ritualistic instructions in the application of Vedic hymns. 

They seem to serve no mystic purpose. However, a proper interpretation using Vedic etymology reveals their mystic nature.

“Nirukta” school explores the mystic nature of Vedas. Sri Yaska, the author of “Nirukta”, himself identifies many “Brahmana” texts to bring out the mystic nature of Vedas. For example, “Kaushitaki Brahmana” provides mystic interpretation of the materials used in “yajna”. Another example is “Gopatha Brahmana” which represents the mystic nature of all the schools of atharva veda. Similarly, “Satapatha Brahmana” is the epitome of mysticism.

Hence it is not right to say that mantras in “Brahmana” have only ritualistic meaning. They have mystical meaning too (some may be apparent and some may be hidden)

In the next write up we will discuss the mystic aspect of “Aranyaka” part of vedic literature.

Madhwesh K

Vedic Tribe

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*3. Mystic aspects in Aranyaka*

Most of the traditions consider “Samhita”, “Brahmana” & “Aranyaka” to form “karma-kanda” (ritual) and “upanishad” to form “jnana-kanda” (knowledge). But there are some traditions which consider “Samhita” & “Brahmana” to be “karma-kanda” and “aranyaka” & “upanishad” to be “jnana-kanda”.

This is due to the fact that, “aranyaka” philosophizes rituals and provides a meta-ritualistic perspective. The emphasis is in utilizing veda-mantra in meditative practices, contemplation in wilderness and for “vanaprastha” (spiritual seekers who have retired from worldly affairs and practice in wilderness)

“Aranyaka” seems to be a continuation of “brahmana” texts or beginning of “upanishad” texts.

For example, in “shukla-yajur-veda”, “shatapatha brahmana” is a brahmana-text. The final part of this text is “bruhadaranyaka” which is a aranyaka-text. The last four sections of this aranyaka is “bruhadaranyaka-upanishad” which is an upanishad-text. 

 

Similarly, in “samaveda” (“talavakara-shaka”), “talavakara-upanishad-brahmana” is actually a aranyaka-text. One segment of this aranyaka contains “kena-upanishad”.

Hence it is not right to say that “aranyaka” is purely ritualistic. They have mystical meaning too (some may be apparent and some may be hidden)

In the next write up we will discuss the mystic aspect of upanishad-part of vedic literature.

Madhwesh K

Vedic Tribe

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*4. Mystic aspects in Upanishad*

In the “Vedanta darshana” (one of the six major vedic schools of thought), three texts play a central role: “Upanishad”, “Brahma-sutra” and “Bhagavad-geeta”.

The term “Vedanta” indicates the ultimate & decisive meaning of entire vedic literature. “Upanishad” being part of vedic text itself - stands out in proper understanding of Vedas.

“Mundaka-upanishad” openly criticizes ritualism by calling them “frail boats” and declares those who rely on them as “fools”. Due to criticism like these, western scholars argue that upanishads created a separate rebellious sect against ritualism. However, it is not true due to the fact that “upanishad”, instead of dismissing vedic rituals, teaches the correct essence of these rituals and criticizes the peripheral application of “Veda”,.

The emphasis of “upanishad” is on introspection, contemplation & worship. These are meta-physical, supranatural / transcendental, mystical & esoteric aspects of vedic spirituality. Hence ritualism becomes a supplementary and not primary aspect in “Vedanta”.

For example, “Mandukya-upanishad” enquiries into three states of consciousness & beyond; “Kena-upanishad” enquiries into the essence of sensory perception; “chandogya-upanishad” lays down important aspects of internal worship…etc.

Hence, “upanishad” is the epitome of vedic mysticism and acts as a guide in understanding the entire vedic literature.

Vedic Tribe is very happy to have brought these introductory series on vedic mysticism.

Our aim is to create enough curiosity in you so that you can study and apply vedic spirituality in your everyday life.

All the best

Madhwesh K

Vedic Tribe

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Three levels of Japa-Yajna

Introduction

In Bhagavad Gita, Krishna says - among all yajna (spiritual processes), japa-yajna (chanting process) is special.

Chanting is not only important in vedic spirituality but also in almost all other religious spiritual processes.

In Vedic spirituality, upanishads, bhagavat gita & brahma-sutra play central role. Tantra-agama, purana…etc play a supplementary role.

Shandilya upanishad says that japa-yajna can be done at three levels: Vaikhari (uchhai or vachika), Upamshu and Manasa.

Vyakta is where we chant loudly; upamsu is where we chant with mild whisper; and manasa is where chanting occurs at mental level without making any sound or bodily movement.

Tantra scripture also focuses on “written form of mantra”, where there is neither utterance nor mental observance. This is clearly visible in Tibetean buddhism (which has adopted many aspects of tantra) where mantras are written on cloth banners which flap & flutter in the wind.

Lalita-japa is a combination of writing a mantra & reciting it at the same time.

Vedic Tribe is happy to bring you this series on three levels of japa-yajna purely from upanishad’s perspective.

We hope to inspire you to study the vedic literature and adopt them in day-to-day life.

In the next write-up we will discuss vaikhari aspect of japa-yajna

Madhwesh K

Vedic Tribe

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1. Vaikhari / ucchai:

In Vedic tradition, “shiksha” deals with phonetics and phonology of veda-mantras. 

Methodical recitation is codified in eleven variety of “pathas” (Samhita, Pada, Krama, Jata, Maalaa, Sikha, Rekha, Dhwaja, Danda, Rathaa & Ghana)

This tradition involves loud utterances of veda-mantras and it is single handedly responsible for preserving oral tradition for thousands of years.

The individual worship tradition (upasana) also contains loud utterance of veda-matra. The idea behind loud utterance in upasana is to activate the senses and enforce deliberate practice of focused attention. It also activates subtle consciousnesses around the reciter, which are called deva/ devata / dieties.

So, vaikhari / ucchai form of chanting mantra is a major part of external worship (bahya pooja) very clearly visible in the temple worship process. 

It is very helpful for someone who is at the starting stage of a spiritual journey. It will help him / her to achieve focused attention without much effort.

In the next write-up, we will discuss the upamsu aspect of japa-yajna.

Madhwesh K

Vedic Tribe

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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

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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

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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

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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

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What is God’s form?

Before we get to the form of God (Paramapurusha), we need to understand the form of Nature (Prakriti).

In nature, different configurations of sub-atomic energy / fields manifests into the form of atoms. Different combinations of atoms manifest into the form of molecules; then molecules into the form of compounds and so on.

In nature, form is always a combination of pre-existing matter. Their different forms are given different names. Rishis called it “nama-roopatmaka-prapancha”.

Nature is always swaying from one form to another; each time acquiring different names. Earth and water combines to make mud; same mud becomes pot; same pot is grinded to dust…etc

Now, the Paramapurusha also assumes different forms, because it is THE cosmic consciousness that drives this moment of Prakriti. 

Rishis called Paramapurusha as sakara-brahma, to indicate that its forms drive Prakiti’s different forms. This is within our everyday perception. Yet we seldom observe it.

Hence, sakara-brahma is not opposite to nirakara-brahma, but an existence within the realm of our everyday perception. Paramapurusha is both sakara & nirakara at the same time, because we can perceive it and yet it is beyond our perception at the same time.

Vedic Tribe is happy to have submitted its thoughts on the subject. The purpose of submission is to encourage readers to study the Vedic Literature which enables them to explore the reality through their own meditations.

All the best.

Madhwesh K

Vedic Tribe

Three definitions of Yoga in Bhagavad Gita

Introduction:

What is Yoga?

It is very common to suggest Maharshi Patanjali’s definition as THE definition of Yoga (i.e., from his Yoga Sutra - “Yoga is cessation of mental fluctuations”)

However, much before Patanjali’s Yoga Sutra, the most ancient use of word “Yoga” is found in hymn 5.81.1 of the Rigveda (i.e., to indicate “yoke” or “control”)

In Vedanta, the most interesting definition is given by Lord Krishna (i.e., in Bhagavad Gita)

Vedic Tribe is happy to introduce three definitions of Yoga given by Lord Krishna in Bhagavad Gita.

In the next post, we will be sharing the first definition i.e., equanimity of mind.

We are sure that this introductory series will create enough curiosity in you to enable you to study Bhagavad Gita and adopt its teachings.

Madhwesh K

Vedic Tribe

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Yoga is equanimity of mind

In verse 48 of Chpater 2 (Bhagavad Gita), Lord Krishna says "Be equal minded in both success and

failure. Such equanimity is called Yoga"

Every moment of life offers success or failure in different degrees. Our mind keeps swaying between

the two, every such moment. Equanimity of mind is almost impossible without mental conviction.

Equanimity of mind is possible via three mental convictions: (1) my experience now is the result of

my actions in the past; (2) nothing is permanent including success or failure; and (3) all these are just

a tiny bit in the grand scheme of the cosmic consciousness

If these mental convictions are observed at every stage of life, then the observer becomes a Yogi.

Hence, “yoga” need not only be construed as posture or meditation, but it has a higher indication of

equanimity of mind.

In the next post, we will discuss yoga as “skill in action”

Madhwesh K

Vedic Tribe

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Yoga is skill in action

In verse 50 of Chpater 2 (Bhagavad Gita), Lord Krishna says "Yoga is skill in action"

We often think that Jnana-marga (path of knowledge) and Karma-marga (path of action) are

incompatible. I.e., if we tread the path of knowledge, worldly affairs seems overwhelming and

if we tread the path of involvement in worldly affairs, acquisition of knowledge seems overwhelming.

However, the one who performs his / her actions skillfully in everyday life, becomes a Yogi and

such a yogi treads both paths effortlessly.

Skillful action is possible via three mental convictions shared earlier: (1) my experience now is

the result of my actions in the past; (2) nothing is permanent including success or failure; and

(3) all these are just a tiny bit in the grand scheme of the cosmic consciousness

Hence, “yoga” need not only be construed as posture or meditation, but it has a higher indication

of skillful action.

In the next post, we will discuss yoga as “separation from contact with suffering”

Madhwesh K

Vedic Tribe

— 

Yoga is detachment from suffering

In verse 23 of Chpater 6 (Bhagavad Gita), Lord Krishna says "Know that which is called yoga

to be separation from contact with suffering"

Suffering is of two kinds: Adhi & Vyadhi (mental & physical).

Physical suffering is easy to manage. It can be minimized with sattvik food, vyayama / exercise,

asana / postures, medication, physical care…etc. 

On the other hand, mental suffering is difficult to manage. Because, it is our own memory

& imagination - which are manifesting as suffering.

However, an optimum mental state can completely detach a yogi from mental suffering.

With advancement in such a mental state, yogi even detaches from physical suffering. 

This optimum mental state is possible via three mental convictions shared earlier:

(1) my experience now is the result of my actions in the past; (2) nothing is permanent including

success or failure; and (3) all these are just a tiny bit in the grand scheme of the cosmic consciousness

Hence, “yoga” need not only be construed as posture or meditation, but it has a higher indication

of detachment from suffering.

Vedic Tribe is happy to have shared three definitions of Yoga according to Bhagavad Gita.

These were only introductory write-ups and we encourage you to read Bhagavad Gita and

adopt its teachings.

All the best

Madhwesh K

Vedic Tribe

Ten Philosophies in Vedic Spirituality

Introduction:

There is a general misconception that Vedic tradition is either ritualistic or vedantic. They are generally referred to as “karma-kanda” and “jyana-kanda” (i.e., mimamsa & vedanta).

But the fact is that Vedic tradition embraces innumerable philosophical thoughts. Few of them became “schools” of thought like the shad-darshanas (samkhya, yoga, nyaya, vaisheshika, mimamsa & vedanta). Other philosophical positions are invariably found in the vedic tradition.

Similar thoughts are found in western philosophies but their application has changed overtime. 

Vedic Tribe is happy to introduce 10 such philosophies which are widely discussed in western world and which have roots in Vedic Tradition. 

The idea is to appreciate the fact that our tradition has embraced all these philosophies thousands of years ago and to see how we can adopt them in our day-to-day life. This will not only help us in our spiritual journey but creates physical, mental & social wellbeing.

We hope this creates enough interest in you in studying & practicing vedic tradition and availing benefits arising out of them.

Madhwesh K

Vedic Tribe

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1. Altruism / अस्वार्थिन् (asvarthin)

We are generally self-centered beings and at the same time value altruism in different degrees.

Altruism is a philosophical thought that concerns welfare & happiness of all living creatures, as opposed to welfare & happiness of only the individual self.

In vedic spirituality, two major paths are shown: path of involvement in the worldly affairs (प्रवृत्ति मार्ग / pravritti marga) and the path of detachment from worldly affairs (निवृत्ति मार्ग / nivritti marga).

The one who choses “pravritti marga” is mandated to conduct worldly activity with utmost selflessness.

In Bhagavadgita, Krishna codifies this as “Karma-Yoga” and gives the example of King Janaka, one of the great karma-yogis who performed worldly actions purely for the benefit of others.

We can also adopt altruism in our daily life and move away from self-centric actions. This not only helps us in our spiritual journey but also creates social well-being around us.

Madhwesh K

Vedic Tribe

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2. Asceticism / नियमानुष्ठान (Niyamanushtana) 

At some point in time in our lives, we would think of living an ascetic life.

Asceticism is a philosophical thought that concerns living a life of virtuous habits and observances. 

In Vedic spirituality, “niyama” (virtuous habits and observances) plays an important role. 

For a householder, niyamas are part of daily ritualistic practices (like sandhyavandana) and seasonal observances (like vratas). 

If one chooses to renounce worldly affairs, he / she adopts asceticism as a lifestyle and for him / her performing virtuous habits becomes a daily affair.

In Yoga sutra, Patanjali explains “ashtanga yoga” (eight limbed yogic process) in which the second limb is “niyama”.

We can also adopt asceticism to the extent practicable in our daily life and move away from compulsive life choices. This not only helps us in our spiritual journey but also develops our physical & mental wellbeing.

Madhwesh K

Vedic Tribe

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3. Compatibilism / समन्वय (samanvaya)

We often act based on a position that we are the masters of our own destiny and at the same time believe in God as the determining force behind the cosmos. However, we seldom ask the question “how are both these compatible”?

Compatibilism is a philosophical thought that free-will and determinism are compatible.

In Vedic spirituality, free-will is embedded in the “law of karma”; i.e., my choice of action now determines my experience later. 

Vedic spirituality also propounds determinism in the “law of niyati”, i.e., entire cosmos and all the conscious beings in it are bound to the way of Brahman.

At the outset, both these laws seem to be opposite and incompatible. But deeper study of vedic & classical scriptures reveal that they both are compatible.

In Bhagavadgita, Krishna codified this compatibility in the idea of “swadharma”; i.e., it is the inherent trait of all matter & conscious beings to walk the grand cosmic way. 

However, due to ignorance, conscious beings walk different ways and suffer consequences. Nonetheless, they ultimately end-up in the cosmic way of things.

Hence, “law of karma” works within the framework of “law of niyati”. That is to say, our “swadharma” is naturally in-line with the cosmic way of things and when we deviate from our “swadhara” we suffer consequences.

We can also adopt compatibility in our daily life by being aware that those actions in deviation of our “swadharma” will trigger the law of karma and those actions in-line with “swadharma” are part of the law of niyati. This not only helps in our spiritual journey but also helps us develop as a better human being.

Madhwesh K

Vedic Tribe

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4. Hedonism / सौख्य (soukhya)

When we walk a spiritual path, we often question - how far should I pursue my own happiness?. Because we are generally hedonist in nature and spirituality seems to be a path away from it.

Hedonism is a philosophical thought that most of human behavior is aimed at achieving pleasure and distancing pain.

In Indian tradition, hedonism took extreme form i.e., lokayata famously known as charvaka. Charvakas not only embraced sensual pleasure but rejected vedas, vedic tradition & spirituality.

In Vedic spirituality, moderate hedonism is embedded within the realm of spiritual pursuits.

Brahmana / ritualistic sections of vedic literature are apparently aimed at achieving worldly and super-natural pleasures. Deeper study reveals that these are stepping stones in a greater spiritual journey.

The famous “sri rudram” (which is part of Krishna Yajurveda's Taittiriya Samhita), contains “chamakam” in which various pleasures one want in life are enumerated. However, in the same chapter, spiritual achievements are also sought and are highly valued.

Vedanta incorporates essence of vedic hedonism in the form of different non-fire based yajnas like vaishwanara yajna (yajna of food consumption), vama yajna (yajna of sexual pleasure), dravya yajna (yajna of spending money on greater good)...etc

We can also adopt moderate hedonism in our daily life by actively pursuing happiness and turning it into a spiritual process like dravya-yajna…etc.

Madhwesh K

Vedic Tribe

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5. Epistemology / प्रमाण (pramana)

In the spiritual path, we tend to lean towards certain source of knowledge. But we seldom ask “what is the right source of knowledge”?

Epistemology is the study of origin, nature and scope of knowledge.

In Vedic tradition, three pramanas  are accepted: pratyaksha / प्रत्यक्ष  (sensory perception), anumana / अनुमान (inference) and agama / आगम (Veda itself). Though different traditions add many more pramanas, these three remain at the core of all traditions.

In western philosophy only sensory perception and inference are considered as valid sources of knowledge. Other’s experience is not considered as a valid source of knowledge unless it is verifiable through third person’s perception or inference.

However, in Vedic spirituality, other’s experience is also considered as a valid source of knowledge. For example, the vedic texts are the experiences of sages and they are considered as valid sources of our knowledge.

The core idea of Vedic spirituality is to go beyond experiencing sensory perception and inference. The experience of different planes of existence comes from comprehension of vedic knowledge which is the codification of such experiences of sages & others in vedic tradition.

We can also resolve not to limit our experience to the physical & mental plane of existence and strive to go beyond them and into a higher plane of existence. This will not only put us in the right path of spirituality but also expands the scope of our perception.

Madhwesh k

Vedic Tribe

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6. Rationalism / बुद्धिवाद (buddhi-vada)

In the path of spirituality, we tend to blindly believe many things and actively brush-aside rational thoughts.

Rationalism is a philosophical thought that “reason” is the chief source of knowledge. It heavily emphasizes “intellect” as the key faculty in arriving at correct knowledge.

In Vedic tradition, reasoning plays an equal role alongside sensory perception & vedic knowledge.

In the Samkhya school of thought, reasoning plays a key-role, making it the major rationalist school of thought in vedic tradition.

Non-vedic traditions took rationalism to its extreme and especially in Buddhist literature it took the form of argument to reject Veda & Vedic tradition. 

In western philosophy too rationalism was taken to its extreme in “principle of sufficient reasoning”. However, mainstream western philosophy rejects the idea of “principle of sufficient reasoning” and suggests that rationalism shall be used in its moderate form.

We can also adopt moderate rationalism to question our blind beliefs and move towards intellect-based knowledge. This will not only help us in our spiritual journey but also expands the scope of our perception.

Madhwesh K

Vedic Tribe

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7. Pantheism / परिणाम वाद (parinama-vada)

Where did this cosmos come from? Did it exist eternally Or did it manifest from God?

In pantheism the cosmos is considered as a manifestation of God and they both are essentially the same.

As opposed to pantheism, in Vedic tradition, the Samkhya school suggests that cosmos is the manifestation of primordial matter (prakriti / प्रकृति), which is different from consciousness (पुरुष / purusha / ब्रह्मन् / Brahman)

Samkhya school suggested “parinama-vada” in which the cosmos manifests from the eternal & non-conscious prakriti. 

This manifestation occurs due to interaction with the eternal & conscious purusha / Brahman. 

Hence, prakriti & purusha remain distinct & their interaction creates, sustains & destroys cosmos.

From Vedic Verses to Bhakti-vedanta, Brahman is observed & prayed as the creator, sustainer & destroyer of the cosmos. 

Only in a few sub-schools, parinama-vada takes a different dimension, by considering cosmos to be a manifestation of Brahman instead of prakriti. This position is taken to a large extent in Ramanuja-Vishishtadvaita and to a limited extent in post-shankara-advaita including neo-vedanta.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

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8. Panentheism / ईश्वर वाद (ishvara-vada)

What causes cosmic activity? Does the cosmos operate independently or does God operate it?

In panentheism the cosmos is considered different from God and is operated by God. In panentheism, God is both immanent & transcendent.

In Vedic tradition, Brahman (ब्रह्मन्) is called ishvara (ईश्वर), which means master of everything. 

Samkhya school suggests that matter (prakriti / प्रकृति) is non-conscious. I.e., though it exists, it does not have volition, intelligence…etc. On the other hand, consciousness (पुरुष / purusha / ब्रह्मन् / Brahman) has volition, intelligence…etc required to operate the matter. 

Brahman is immanent in cosmos and it is called purusha; brahman is also transcendent and it is also called parama-purusha (परम-पुरुष). Because, brahman is both immanent & transcendent at same time, it is called ishvara - the master of all.

From Vedic Verses to Bhakti-vedanta, Brahman is observed & prayed as the creator, sustainer & destroyer of the cosmos. 

Only in a few sub-schools, Brahman is considered either non-existent or irrelevant. In nirishvara-samkhya, purusha is an individual soul & there is no Brahman. In few yoga-sub schools of thought, Brahman is irrelevant & the soul can liberate without observing Brahman too. However, these traditions lost adherents to Vedanta school and almost all in Vedic tradition practice vedanta.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

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9. Absolutism / परमतत्व वाद (parama-tatva-vada)

We often hear that everything is impermanent & keeps changing and the spiritual journey is to pursue a permanent reality. 

But before we get to this persuasion, we seldom ask a rational question - is there something “permanent & absolute” amidst the chaotic & ever-changing world?

In “philosophical absolutism” THERE IS indeed an absolute reality, i.e., a reality which exists beyond the realm of the apparent world. 

In Vedic tradition, there are three kinds of absolute realities: (i) Matter, (ii) individual consciousness & (iii) Brahman. But the “matter” is a pool of endless possibilities; “individual consciousnesses” are endless in number; and “Brahman” is endless in attributes. This is called vedic-pluralism.

In Vedic pluralism, these “eternal, innumerable and endless” constituents are categorized as (i) “jagat” (matter), “jeeva” (individual consciousness) and “Brahma” (super-consciousness). Moreover, though they are innumerable, they are ABSOLUTE i.e., they ultimately exist.

During the course of creation all the three constituents interact with each other and appear in different forms and shapes. “Jagat” appears as the world around, “jeeva” appears as different sentient beings and “Brahman” appears as creator, sustainer & destroyer.

Only a few sub-schools propose a meta-reality that all these three are ultimately one i.e., absolute monism (ex: advaita-vedanta). However, all other schools in Vedic tradition subscribe to absolute-pluralism.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

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10. Abstractionism / तन्मात्रा (tanmatra)

Does “beauty” really exist? Does melody, fragrance, cozyness …etc exist? Or are they just human experiences?

In the same way, whether “numbers” exist or are they just human ideas?

Abstractionism is a philosophical thought that abstract experiences & ideas - really exist. I.e., beauty exists, even when no one is looking at it. When someone looks at it, the seer experiences beauty. 

In Vedic tradition, the cosmos is made of 24 primordial constituents. Five subtle constituents out of the said 24 of them are collectively called “pancha-tanmatra”. I.e., rupa (form), gandha (smell), sparsa (touch), rasa (taste) and sabda (sound).

These five-tanmatras invariably exist in five primordial elements i.e., pancha-bhootas. Whether there is an observer or not, these abstract constituents exist. When an observer interacts with them, it experiences beauty, melody…etc

Five-tanmatras, five-bhootas, five-instruments, five senses, mind, inflation and manifestation (total of 23 abstract constituents) arise out of primordial matter i.e., prakrit (the last and 24th constituent).

However, all these 24 constituents are non-conscious. I.e., they do not have volition, intelligence …etc. But during the course of creation, they interact with Brahman & jeevatmans and spring into action.

This proposition was famously laid down by samkhya school and all the schools in vedic tradition subscribe to this proposition. However, vedic tradition does not propose that “numbers” exist; instead it proposes that “infinity” as an abstract idea exists.

When we walk the path of bhakti-vedanta and conduct meditation, prayer …etc we can keep this larger philosophical background in our minds. This will not only help us in progressing in our spiritual journey but will also bring-in more rationalism to our spirituality.

Madhwesh K

Vedic Tribe

Twenty Yoga-Upanishads

Introduction:

Upanishads constitute the spirit of Vedas.

Muktika Upanishad lists 108 Upanishads invariably found in four Vedas. Among them 20 are categorised as "Yoga-Upanishads".

These Yoga-Upanishads explain many ancient yogic practices and meditation techniques. 

However, most of these are lost in time and are out of practice today. Due to this reason, they are not part of contemporary yoga and meditation schools of thought.

Vedic Tribe is happy to bring a short introduction series on these Yoga-Upanishads with a hope that it will create enough curiosity in readers to move towards a more detailed study. 

If interested, one can study Sri Upanishad Brahmayogin's Sanskrit commentary on all 108 Upanishads, out of which 20 Yoga-Upanishads are translated to English in one book by TRS Ayyangar.

Madhwesh K

Vedic Tribe

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1. Hamsa-upanishad

It describes a method in which sadhaka meditates on "om" in relation to "hamsa".

Hamsa's literal translation is swan; but in Sanskrit, it represents Atman, a liberated soul…etc. It also represents inhale & exhale.

It goes on to explain the hamsa-vidya, importance of self restraint for yogis, chakras…etc.

It captures dialogue between Sage Gautama and Sanatkumara, wherein Sanatkumara explains these aspects from what Shiva told Parvati.

This Upanishad is found as part of Shukla Yajurveda and many schools like tantra, shakta… etc draw their ideas from this Upanishad.

Madhwesh K

Vedic Tribe

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2. Amritabindu-Upanishad

It describes a yogic practice in which sadhaka adopts six-limbs: (1) withdrawal of mind, (2) meditation, (3) breathing exercise, (4) introspection, (5) reflection and (6) samadhi.

Amritabindu's literal translation is drop of elixir; but in Sanskrit, it represents eternal cosmic sound "om".

It goes on to explain prana (life energy)…etc.

This Upanishad is found as part of Atharvaveda and yoga-darshana draws many ideas from this Upanishad.

Madhwesh K

Vedic Tribe

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3. Nadabimdu Upanishad

It describes a method in which sadhaka meditates upon the subtle sound captured in anahata-chakra (around Thymus Gland).

The cosmic sound “Om” is experienced by different seers in different ways. In this upanishad, seers have explained 12 hidden secrets in “om”.

It stresses upon “siddhasana” as a posture for meditation. 

It goes on to explain three gunas, twelve gunas, nature of ignorance…etc

This Upanishad is found as part of Atharvaveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

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4. Kshurika Upanishad

It describes a method called “dhyana-yoga”, in which sadhaka uses the “mind” like a razor to cut-away from worldly connections.

It explains many concepts like asana, pranayama…etc which became the foundation of “ashtanga-yoga” by Patanjali.

This Upanishad is found as part of Atharvaveda and the yoga school of thought draws many concepts from this Upanishad.

Madhwesh K

Vedic Tribe

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5. Tejobindu Upanishad

"Bindu" literally means "point" (something without dimensions) and represents "the nasal sound of mmmm in the utterance of "om"".

It describes a method of experiencing the self / Atman /soul and then ultimately the Brahman, through meditating upon "bindu" in "om".

It goes on to explain difficulties of meditation, methods for succeeding in meditation, 15-limbed yogic practice…etc

This Upanishad is found as part of Atharvaveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

.

Madhwesh K

Vedic Tribe

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6. Amritanadabindu Upanishad

This is similar to nadabindu-upanishad, but there are many variations between two different version of this upanishad

"Bindu" literally means "point" (something without dimensions) and represents "the nasal sound of mmmm in the utterance of "om"".

It describes a method of experiencing the self / Atman /soul and then ultimately the Brahman, through meditating upon "bindu" in "om".

It goes on to explain difficulties of meditation, methods for succeeding in meditation, 15-limbed yogic practice…etc

This Upanishad is found as part of Rigveda (as classified by TRS Ayyangar) and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

.

Madhwesh K

Vedic Tribe

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7. Dhyanabindu Upanishad

This Upanishad places great emphasis on meditation in yoga and specifically on maintaining silence.

It describes a six-limbed yogic process: physical posture, regulation of breath, withdrawal of senses, observation of breath, concentration of mind and sustaining concentration.

It goes on to explain - acute observation of Atman present in all living beings, kundalini yoga etc.

Longer version of this Upanishad is found as part of Samaveda and the Yoga school of thought.

Madhwesh K

Vedic Tribe

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8. Brahmavidya Upanishad

This Upanishad lays down a meditation technique in which the practitioner meditates upon five different dimensions of parabrahman in the body.

It describes three aspects of “om” (A, u and m) which represent three vedas, three dimensions of existence..etc.

It goes on to explain - difference between jeevatma & parabrahma, chanting of om etc.

Longer version of this Upanishad is found as part of Krishna Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

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9. Yogatatva Upanishad

This Upanishad emphasizes on hatha-yoga and incorporates many aspects which became the foundation for raja-yoga and other sub-schools of yogic philosophy & practice..

It describes four broad yogic styles: Mantra, Laya, Hatha yoga and Raja..

It goes on to explain - combination of jnana (knowledge) & yoga (practice), virtues of a yoga-student…etc.

Longer version of this Upanishad is found as part of Krishna Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

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10. Trishikhibrahmana Upanishad

This Upanishad emphasizes on optimum combination of karma-yoga & jnana-yoga in yogic process.

It describes cosmic creation modeled after causality.

It goes on to explain - the model of the human body from a cosmic perspective, importance of study of vedanta…etc .

This Upanishad is found as part of Shukla Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Sankhya school are found here.

Madhwesh K

Vedic Tribe

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11. Yogachudamani Upanishad 

This Upanishad emphasizes on kundalini yoga.

It describes yoni-mudra as the pinnacle of yogic practice.

It goes on to explain - chakras, nadis ..etc

This Upanishad is found as part of Samaveda and tantra-tradition draws many concepts from this Upanishad.

Madhwesh K

Vedic Tribe

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12. Mandala-brahmana Upanishad

Mandala represents “surya mandala” (the solar plane of existence”) 

This Upanishad emphasizes on “unmani dhyana stiti” wherein practitioner’s mind completely dissolves. .

It describes the practice of ashtanga yoga, from which Patanjali's yoga sutra draws most of its practices.

It captures the teaching of Lord Vishnu to Sage Yajnavalkya, while the sage experienced the same at a higher plane of existence i.e, surya mandala.

This Upanishad is found as part of Shukla Yajurveda and has influenced Raja-yoga school in an enormous way.

Madhwesh K

Vedic Tribe

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13. Advayataraka Upanishad

This Upanishad emphasizes the importance of “guru” in yogic practices.

It describes meditation upon unity of “brahman” (advaya / non-dual) which is caused by illumination (taraka) experienced during mediation 

It categorically states that the practice of this upanishad is for “yatis” (those who walk in the path of renunciation)

This Upanishad is found as part of Shukla Yajurveda andthough it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

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14. Shandilya Upanishad

This Upanishad is named after the vedic-rishi “shandilya”.

It emphasizes on eight asanas: Mayurasana, Simhasana, Goumukhasana, Padmasana, Siddhasana, Bhadrasana, Swastikasana and Virasana

It describes yogic practice in which core vedantic ideas are adopted

It goes on to explain kundalini, chakras…etc

This Upanishad is found as part of Atharva Veda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

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15. Yogashiksha Upanishad

It emphasizes on Hatha Yoga and Sri Gorakshanatha’s work draws lot of influence from this Upanishad

It goes on to explain jnana yoga, kundalini…etc

Longer version of this Upanishad is found as part of Krishna Yajurveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Notably, this upanishad has the highest number of variations in different manuscripts and is quite difficult to ascertain the original content.

Madhwesh K

Vedic Tribe

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16. Pashupatabrahma Upanishad

It emphasizes ritualistic yogic practices and “dharma-yoga”.

It goes on to explain vedantic concepts of relationship between atman-brahman-nature, liberation…etc

This Upanishad is found as part of Atharva Veda and though it is primarily a Yoga-Upanishad, many aspects of advaita Vedanta are found here.

Madhwesh K

Vedic Tribe

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17. Yoga-kundalini Upanishad

Yoga-kundalini Upanishad emphasizes generally on “kundalini-yoga” and specifically on padmasana & vajrasana

It goes on to explain lambika yoga, samskara / mental impressions, balanced diet …etc

This Upanishad is found as part of Krishna Yajurveda and “tantra school” draws many ideas from this upanishad.

Madhwesh K

Vedic Tribe

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18. Darshana Upanishad

Darshana Upanishad captures the teaching of Sri Dattatriya to sage Sankriti. It emphasizes on the optimum combination of hatha-yoga & raja-yoga.

It goes on to explain workings of nadi (channels of energy in the body), asanas, pranayama…etc

This Upanishad is found as part of Samaveda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

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19. Mahavakya Upanishad

Mahakavya Upanishad emphasizes on meditating upon “gayatri mantra”.

It goes on to explain the nature of knowledge, ignorance, brahman, atman…etc. 

It categorically opposed ignorant practise of vedic rituals.

This Upanishad is found as part of Atharva veda and though it is primarily a Yoga-Upanishad, many aspects of Vedanta are found here.

Madhwesh K

Vedic Tribe

Madhwesh K

Vedic Tribe

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20. Varaha Upanishad

In contrast to other yoga upanishads, Varaha Upanishad describes meditating upon elements of reality.

It goes on to explain 24 tattvas (elements of reality), stages of learning…etc. 

It notably refers to Ramayana, Mahabharata…etc.

This Upanishad is found as part of Krishna Yajurveda.

Madhwesh K

Vedic Tribe

18 Rishikas of Rig Veda

What is the role of women in Vedic tradition?

This can be seen from the perspective of Indian history, which can be broadly divided into: ancient, medieval and modern.

In ancient India, women played an equal role in Vedic Study & practice. 

In medieval India, due to foreign invasion & rule, the Indian society turned protectionist and as a by-product, orthodoxy gained popularity in Vedic tradition. As a part of protectionist orthodoxy, women were prohibited from Vedic Study & practice.

In modern India, women's role in Vedic study & practice were rejuvenated due to the efforts of scholars like Sri Dayanand Saraswati, Sri Aurobindo…etc.

In ancient India, Rigveda & Samaveda themselves identify Rishikas. Both Ramayana & Mahabharata record that women studied and practiced Vedas. In Sarvanukramani, Katyaayana mentions women who were Rishikas. 

Women who chose to study Vedas and then marry were called Brahmavadini. Women who chose to marry and then study Vedas were called Sadhyovadhu. Many of them even rose to the level of seeing Veda mantras and be called Rishikas 

Vedic Tribe is happy to bring you a short series on 18 of these Rishikas. We will share the numbering of Rigveda's Sutka & Mandala, where Mantras are attributed to them. We will also share a short background about these Rishikas. There are of many more Rishikas whose details will be shared in another series.

We are sure that this creates more curiosity towards studying & practicing Vedas.

Madhwesh K

Vedic Tribe

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