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Glimpses of Vedic Metaphysics, while they only can teach of someone
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Glimpses of Vedic Metaphysics

Out of about 17,000 hymns in the Vedas, slightly less than half relate
to Metaphysics, which Bhagavad-Gita says is the supreme science. The
remaining hymns pertain to mantras (in praise of God), scientific
rituals/ceremonies and aryankas (simple rules for the old people).
However, the Vedic metaphysics is meant for all ages. It relates to
social and physical sciences, divine nature, cosmic laws of necessity,
soul, spirit, formless and ineffable Supreme Soul and many other
subjects.

No single book can comprehensively cover Vedic metaphysics. This book
only gives glimpses of Vedic metaphysics for the seekers of Vedic
knowledge. The methodology utilized is dynamic equivalence and not
formal equivalence. Every effort is made to give glimpses of Vedic
metaphysics truthfully and without any distortion within my limited
knowledge and capacity.

Table of Contents

Introduction

Chapter 1 - Vedic Society
Chapter 2 -Laws of God (Rta)
Chapter 3 -Hydra Headed Corruption
Chapter 4 -Vedic Science and Scientific outlook
Chapter 5 -Prakrti (the Supreme mother)
Chapter 6 -Vedic Phantasmagorias - Maya
Chapter 7 -Soul and Spirit
Chapter 8 -Supreme Reality
Chapter 9 - Some Vedic Concepts
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“Let noble thoughts come to us from all sides.” R.V. 1-89-1

Being a former student of Political Science and Philosophy, on
retirement from Indian Defence Accounts Service, I tried to revive my
earlier interest in the political philosophy of Plato, Aristotle,
Kautilya and many other lovers of wisdom and steadily drifted towards
metaphysics that Bhagavad-Gita says is the supreme science. During the
drift I came across a few very unusual but interesting statements. It
was even more significant to know their political and metaphysical
views relating to God, Nature, soul, spirit, phantasmagoria- the
illusory world of senses and many other subjects.

Plato mentions in his Laws (174-f) and also in Utopia that in an ideal
state the range of economic disparities should be within 1:16. If the
range of disparity increases marginally, the state is less ideal.
However, if it increases considerably, the state is either a Democracy
or an Oligarchy. The rulers in both tend to be tyrannical, corrupt,
and hypocritical. In his metaphysics, Plato says that the soul of
virtuous people becomes lighter and goes toward heaven by moving
upward after death and that of the non-virtuous, being heavier, stays
near the earth and is the cause of rebirth. On rebirth, people may be
born in families professing different faiths, religions, as well as in
the different regions of the earth. Plato thus becomes one of the few
ancient philosophers who gave a perfect philosophical theory on
secularism and universal brotherhood.

In an ideal state, which he described as Republic, divine guidance is
the maximum and in Tyranny it reaches its minimum and world
dissolution comes when that divine guidance is totally withdrawn.
Plato’s observation of 1:16 immediately connected my thought process
with the philosophical views of Mahatma Gandhi who used to say that in
an ideal state i.e. Ramrajya, the income disparities between the rich
and the poor should be between 1:10. The actual disparities in India
are now much beyond 1:1000 and still going up. If this trend continues
in India, his Ramrajya will remain a utopia. Aristotle did not suggest
any such ratios but like many other Greek philosophers recommended the
concept of “ golden mean ”. Buddha had already advised the “ middle
path “. The Vedas and Bhagavad-Gita strongly advise moderation for an
ideal way of life to achieve perfection.

This drift from political philosophy to metaphysics continued till I
came across vastly different six Schools of Indian philosophy
popularly known as the Sad Darshana and found that all these Schools
are based on Vedic metaphysics and Upanishads thus creating unity in
diversity. During this search from political philosophy to the Vedic
metaphysics one wonders whether these lovers of wisdom like Socrates,
Plato, Immanuel Kant, Yajnavalkya, king Janaka of Videha,
Sankracharya, Ramanujam and many others were ordinary human beings or
devas (shining ones) as mentioned in the Vedas. Throughout my life I
avoided reading the scriptures, fearing that I might become a fanatic
or fundamentalist or live in a world of hallucination. However, I
would read the celestial song Bhagavad-Gita occasionally, as I did not
find any organized religion there. It is a didactic book mainly on
spiritual science containing an ethical social philosophy relating to
nishkam karma- action without any self- interest and sankhya yoga-
path of knowledge.

After retirement, I made an attempt to study certain other scriptures
particularly the holy Koran in Urdu script (Roshan Chiragh) and its
English translation by N.J. Dawood one of the Penguin classics. Other
scriptures studied were Old and New Testaments, a few Upanishads,
Patanjali’s Yoga Shastra and four Vedas (English translation by Arya
Pratinidhi Sabha and also a few volumes translated by Swami Satya
Prakash Saraswati). A large number of other books on philosophy and
metaphysics were obtained from various libraries in India and U.S.A.
Most of the didactic books of Hindu dharma and Sikh religion mentioned
that the highest scriptures are the Vedas. Adi Grantha- the sacred
book of Sikh religion says, “asankh garantha mukhi Ved path”. It
literally means there are countless scriptures but the most sacred is
the study of Vedas.

Vedas are derived from the root Vid- i.e. knowledge. Vedas thus means,
“store house of knowledge” and Vedic dharma is the spiritual science
based on knowledge described in a large number of hymns in four Vedas.
In book X1X section 22 and 23 of Atharva Veda, knowledge is described
as study and complete understanding of bhutas (elements), matter,
society and social organisations physical and social sciences,
primordial subtle matter, divine Nature Prakrti, Soul, spirit and God.
Surprisingly none of the scriptures and the books on philosophy and
metaphysics refers to various types of religions now being practiced
in India and abroad. Probably the soul of the scriptures is now
missing in these ritualistic and organized religions prevalent
throughout the world. The study of Vedas would reveal that the Vedic
religion is a spiritual science and it contains all the major
material, spiritual and divine thoughts/guidelines conveyed in all the
other scriptures of major religions of the world. However, Vedas
contain some additional knowledge not available in other scriptures
like, certain permanent truths/findings of physical sciences,
mathematics, state and society, medicine, role of a ruler,
bureaucrats, scientists, industrialists, economics and many others.
Being scriptures for the welfare of mankind, no specific religion is
mentioned in Vedas.

Although the roots of Hinduism lie in the Vedic dharma and
metaphysics, a close scrutiny would reveal a wide deviation. Vedic
concepts like Rta - cosmic laws of social and moral order, “Idd Nan
Mmam” - nothing for self, all for the society, the role of supreme
Mother Prakriti- the divine Nature in the creation of animate and
inanimate life under the supervision of God and many others, are
hardly seen in the organized Hindu religion today. In the Vedas, the
God is Ajo (unborn) i.e. there is no incarnation of God as a human
being, no worship of God through idols, being formless, omnipresent
and ineffable. The Vedic metaphysics has a striking resemblance with
the holy Koran and Grantha Sahib. The most sacred scripture of the
Sikh religion Grantha Sahib says,”Ved, Kitab kaho mat jhoote, jhoota
woh jo na vichare.” Do not say that the Vedas and the holy Koran are
not true scriptures; the individual who does not study them is an
untruthful person.

Ishta theory of Vedas describes paths could be different so long as
End is the welfare of mankind and other animate and inanimate life.
Vedas do not consider matter as inert and explain in a large number of
hymns that matter has unsuspected vitality. All paths, religions
should aim at unity in diversity i.e. should lead to universal
brotherhood (viswa bandhutva), global family of the same One God
(vasudhaivan kutumbkam), global trade and global market for the
material and spiritual welfare of mankind. God being formless,
ineffable and self created avoid explaining God through categories,
substance, activity, quality and relationship. HE is beyond cognition,
perception of human senses, logic of mind and intellect. Words recoil
to explain the Supreme Reality. Only true and harmonised material,
spiritual and divine knowledge (para jnan) can unite all religions to
compete with each other for the welfare of mankind.

The study of various scriptures of Hindus revealed that the most
sacred scriptures are the Vedas. Next in importance are the
Upanishads, Brahma Sutras, Smritis, Puranas, Ithasa or epics i.e.
Ramayana and Mahabharata and the lastly the Tantras and a large number
of minor later scriptures like, Hanuman Chalisa, etc. This precedence
of importance is not uniform for all the Hindus as for some Ramayana
or Mahabharta could be more important than Smritis and Braham Sutras.
Bhagavad-Gita is partly based on the Vedic metaphysics; hence some
learned Hindus consider it as one of the Upanishads.

However, by and large the authority of all the Hindu scriptures is
thus subordinated to the Vedas which as a whole are Karma Marga i.e.
path of selfless action - nothing for self all for society. The Vedic
metaphysics is Jnan Marga i.e. the path of knowledge. This knowledge
brings out clearly the ultimate significance of all material and
spiritual things. The Vedic Rsis and Munnies (metaphysicists and
wandering sages) had found the substantial essence of all these things
in the scheme of Reality, thereby unifying the absolute Truth. Vedas
have a concept of absolute and perfect truth based on a-priori
knowledge against material and imperfect truth influenced by our
outward looking mind and physical senses. Material truths being
imperfect are never permanent and vary considerably amongst
individuals.

The Vedic science of Axiology covering idealistic, ideational and
sensate values is entirely based on permanent truths in the form of
Rta, which are the cosmic laws of social and moral order. Yajur-Veda
7-14 clearly brings out that the noble thoughts made the culture of
the Vedas the first and foremost foundations of the edifice of
universal values. Through the Vedic mantras (poetical hymns) homage is
paid to the Rsis of the yore, path makers and pioneers (R.V 10-14-15
and A.V 18-2-2). Mundaka Upanishads 1-1-3 mentions that having known
Vedanta, all other knowledge will stand revealed to us. Vedas are thus
the acme of human thought and the metaphysics reaches its summit in
the Vedantic philosophy contained in the fourth and last part of the
Vedas in the form of pure idealism and absolute monism. Vedas are also
known as Shruti - the heard. Most of the modern Hindus believe that
the Vedas were directly revealed by God and were not fabricated as
later the ancient dreaded materialists Charvakas found and criticised
these divine revelations.

Adi Grantha says, “ Omkar Ved nirmaye.” It literally means Omkar (God)
revealed Vedas.

Vedic wisdom covers the Cosmic working at all levels, from micro-cosm
to macro-cosm. It covers material, temporal, secular, spiritual, and
divine knowledge by blending both the inner and outer worlds. In the
concept of Brahma as the only Reality, the highest metaphysical ethics
is reached, as all else is Maya (appearance or phenomenon but not
exactly mirage). Maya is His Creative Art (R.V 6-45-16 and 6-47-18).
Isvaraya Upanishad explains this as the illusory but blindingly
brilliant disc, which appears real to human senses. Holy Koran also
confirms that life in this vast ocean of matter- the material world is
an illusion of comfort. Plato held largely similar views in his theory
of Forms and Ideas. Immanuel Kant described the phenomenal material
world as phantasmagoria.

However, the great Indian saint and philosopher Sankracharya explained
this concept of subtle Prakrti (Nature) and gross universe as Maya in
great details in his Brahma Sutras. First he made a clear distinction
between para jnan (higher knowledge) and apara jnan (lower knowledge).
He called the knowledge of senses, matter, physical body and the outer
world as lower knowledge or Avidya. With this knowledge the entire
universe looks “real.” Individuals with lower knowledge will find a
lot of arguments in favour or against the existence of God. He called
it a peculiar phenomenon of human senses. Many atheists like ancient
Charvakas, though not believing in the existence of God, describe the
unforeseen cosmic power as Adrsta- not seen. For the theists with
intellectual knowledge, multiplicity of gods is seen in the form of
idols, icons and incarnation of God as a human being. Some such
individuals even find God/god as partly a man and partly a woman
(Ardhanari Iswaran). Any individual who starts moving towards higher
knowledge, all arguments start and end at One formless and ineffable
God who is Sat, Chit, Anand - the only reality, supreme consciousness,
and bliss.

The material and intellectual knowledge of the outer world through our
sense perception throws us in perpetual Flux. In the present age the
concept of para jnan has virtually disappeared. Priests, fake gurus
and even various cults to amass enormous wealth now freely utilize the
sensual and intellectual knowledge and camouflage it as higher
knowledge. In some cases their coffers are already bulging out with
lucre, gold and real estate. With the spread of this sensual knowledge
in many areas including science and industry, man is finding himself
in wilderness and is running hither and thither to seek peace of mind.
Taking full advantage of this wilderness, there is a mushroom growth
of gurus, saints, swamis and even cults through out the world. As most
of them try to combine both para and apar jnan, so a strange kind of
spiritualism not contemplated in the Vedas is now spreading fast.
Ignorance/ne-science (ajnan) is now freely parading as divine
knowledge in sacred places of pilgrimage and the various headquarters
of gurus and cults.

In the social science of Axiology, Vedas contain trinity of values
Trivarga. To help forging chaos into unity, there is a need to follow
the Vedic metaphysics with its total perspective. The Vedas survey
life in its entirety and are most suited to the present age of
materialism. The hierarchical and organised religions of today is not
able to define the ideal life, highest virtue, goodness, gentleness
and many other noble concepts. The treasure of such a noble knowledge
is freely available in the Vedas. The philosophy contained in the
Vedas can certainly help in taking out the cobwebs created by various
religions through mythology, unscientific rituals, ostentatious and
proxy worship, blind faith and hallucination apart from certain weeds
of the mind, like destructive, revengeful, selfish and other wild
thoughts.

The eternal philosophy of the Vedas, with its social and spiritual
messages remains always as fresh and blooming as flowers. The Vedic
metaphysics not only help us to find our roots, but also answers
hundreds of our doubts which most of us have. Why and how this world
was created? Who am I? Where did I come from and were shall I go? Why
I am here? Do I come back or just become manure for the earth? What is
an ideal way of life? Think of any material, spiritual or
philosophical question, the Vedas have answers to all such questions.
The ancient wise sages, who did speculative transcendental research to
find permanent truths, came to the conclusion that any effort to
change or modify them will rebound. Such truths are a-priori, being
directly from the immortal human soul. Only empirical knowledge based
on sense experience like physical and social sciences gets modified
with the passage of time. The root of greatest error in metaphysics
lies in projecting our sense experience and perception, criteria and
even preferences into objective universe, which leads to the concept
of good and evil relative to each individual. This results into
various human beings ascribing different attributes to God. For some,
God is saguna Brahma with a form and finite number of attributes and
for others an impersonal God who is ineffable and formless i.e.
nirguna Brahma. For them God is “That” and not He or She and is
described in Vedas as Tat Tvam Asi i.e.” Thou Art That”.

The study of the Vedas would reveal that the discoverers of permanent
moral and spiritual truths were from both sexes. They were Rsis and
Rsikas (male and female seers), Munnies (wandering sages), Rudrais and
Adityas, who had studied till the ages of 36 and 48 years
respectively. In the Vedic education system, a student at the age of 8
years would start learning elementary knowledge of matter, spirit,
soul and Brahma-the ineffable and formless God. Rudrais achieved the
specialization of Brahma Jnan (the supreme knowledge) latest by the
age of 36 years. Adityas achieved the highest specialization between
the ages of 44 to 48 years. Some of the learned wise men and savants
mentioned in the Vedas are Vashishta, Aiterya, Viswamitra and others.
The female Rsikas (sages) were Vishvara, Gauri Veeti, Archana,
Aiterya, Lop mudra, Godha and others. There is no mention that the
Vedic truths contained in various hymns/mantras were discovered by
them. The very fact that various hymns are attributed to them probably
indicates that these hymns were first interpreted by them and
translated from the Vedic bhasha (language) to Prakrit bhasha, a
precursor of the present Sanskrit language.

The Vedic hymns as parts of social engineering describe nature,
properties and action of all material and non-material things. The
names of those male and female seers, metaphysicists and wise men, who
did research to discover various Vedic truths and emptied out all
their knowledge in the Vedas in various hymns, are not mentioned.
Their aim was perhaps Moksha (salvation)- a stage of permanent bliss
not for themselves but for the entire humanity. Thus they became the
silent, unknown pathfinders and pioneers for the entire mankind of all
ages. The Vedic scriptures are meant for the mankind of all ages and
not for any particular time. Period, religion, sect or cult It is a
separate matter that some learned Indians, Germans, Greeks and others
have taken inspiration from Vedic metaphysics.

I am too small to comment whether the Vedas are directly from the God
as Shruti or revealed to the Rishis and Munnies during their
transcendental research or these are apriori principles and truths.
However, the fact remains that the Vedic hymns have come to us in
their original form after passing through various civilizations,
benevolent to highly authoritarian governments, with all possible
diverse interpretations in the six major schools of Indian Philosophy
known as Sad darshna. The dreaded materialists like Charvakas even
used vulgar and abusive language against Vedic seers and went to the
extent of saying that the future promises of good life are the
promises of cunning priests and bearded sages. During the long
journey of over 5,000 years, the Vedas were respected, worshipped and
even criticized by people of various temperaments, nature and ideas.
While the materialists like, Charvakas challenged the Vedic truths,
Advaita Vedantists like, Sankracharya found the highest ethics in the
Vedic metaphysics. The Vedic truths have been challenged, criticized
but never proved wrong. The long history of over 5,000 years is a
clear indicator that the Vedas, which are the acme of human thought,
should be studied with an open mind and without any bias. Bhagavad
Gita describes the study of the Vedas as the highest virtue (16-1 to
3).

For the study and understanding of any philosophy and metaphysics one
can utilise either inductive or deductive approach. Any other approach
can lead to hallucination, biased imagination and even highly
unscientific outlook. This third approach has already crept in certain
sub-religions having roots in Vedas and taken away the spirit of Vedic
metaphysics particularly philosophy of idd nan mmam- nothing for self
all for society. Due to this unscientific and biased approach and lip
sympathy to the study of Vedas the social evils are increasing
rapidly.

The scientific method to study scriptures could be either inductive or
deductive. Inductive approach may appeal to many intellectuals, as it
needs some kind of material proof of metaphysical concepts. However,
we have seen that material discoveries based on scientific principles,
laws and concepts do undergo change with the passage of time.
Twentieth century particle physics has greatly modified Newtonian
classical mechanics. In the inert atom of scientists of the earlier
centuries, some vitality has been observed in this century and some
metals e.g. steel feels “fatigue” like human beings. The deductive
method of finding common and permanent truths contained in various
scriptures, philosophies, metaphysics and other didactic books will
never undergo any change. These truths are for the guidance of all
human beings in all ages. The deductive approach would certainly help
to know Vedic metaphysics without any religious or personal biases and
all kinds of hallucinations like seeing the inner light of the soul
during mediation etc; would disappear.

The study of Sama Veda would reveal that the focal point is Brahma -
the impersonal God. However, in the other three Vedas, particularly
Rig-Veda, the focal point is the individual, or rather - the “Self”,
which is the divine principle of the body. When the immaterial “real
self” and the gross body are in harmony, you are at peace with
yourself; otherwise you become your own enemy. Senses in the human
body when get independent of “self” become like wild horses not
knowing where to go, what path to tread and when and where to stop.
Thus these senses independent of “self” (manifested soul) take a
person on the path of ruin. For the harmony of body and soul Vedas
advise the pursuit of matter on the path of Rta and Dharma i.e. by
observing the cosmic laws of social and moral order and righteous
conduct. Such a pursuit does not create any ill effect in society. The
only paradigm of achieving a perfect society as well as ecological
sustainable development is to grow around the pivot of need-based
living with simpler life styles based on the principle of moderation.

What is admirable in the Vedas is that their powerful and
comprehensive philosophy was created for all ages and for the entire
mankind. This philosophy was made available at a time when most parts
of the world had hallucinations of ghosts getting out of dead bodies,
when shadow was interpreted as the soul, spirit, ghosts, and the soul
was considered to be getting out of the body at night during dreams.
It was the period when the concept of inner and outer world was highly
confused. Out of fear complex the ancient man worshipped snakes,
animals, plants, and clouds by creating millions of gods with form.
When in most parts of the world the religion of animism was wide
spread, the Vedic metaphysics was getting developed in the areas which
now lie in the states of Iran, Iraq, Afghanistan, Georgia, Pakistan
and some Northern parts of India. Arya Vrata was the land spreading up
to Parshavas (Persia), Ariana (later Iran) and this land was not a
fairy tale country, since the Vedas nowhere describe mythology as part
of metaphysics.

Vedic hymns accord different importance to 33 devas (beings of light)
of divine Nature (Prakrti). These devas have no form and represent
various attributes of Prakriti.. Indra deva represents power and
strength of Nature, Agni deva signifies energy, Usha devi represents
time, discipline and dawn, Prithvi (benign mother earth) as self less
service, Surya as light, Savitar as supreme knowledge, Ashvinau deva
represents both physical and spiritual characteristics of the entire
matter in the gross universe. Because of this, scientists in the Vedas
are described as Ashvinaus. Rsis and Munnies discovered the treasures
of Vedic metaphysics and cosmic laws probably at different periods of
time and also at different locations widely apart. Perhaps this is the
reason that in the Vedic hymns importance accorded to 33 formless
devas varies considerably. In Rig Veda Indra, Varun, Mitra devas are
more important and in Atharva Veda Agni deva is given more importance
and is even described as “lord of vows”. However, all the four Vedas
confirm that the sum total of the attributes of these 33 beings of
light are the attributes of Prakrti described as supreme Mother of all
animate and inanimate things/life. These devas are the physical forces
of the divine Nature which has epithets like Aditi, Devaki and also
Daivi. These epithets have certain meanings. Owing to vastness she is
Aditi (infinity), she is also the mother of all 33 formless devas and
supreme mother of all of us, hence Devaki. Being divine She is given
the epithet Daivi.

In the absence of regular script and printing material the Vedic
metaphysicists and wandering sages kept the Vedic hymns alive for a
few thousand years by highly scientific techniques. First, they
converted these truths into hymns and poetical mantras for easy
chanting and memory. Thereafter they devised a system of Yajna. All
the students were to participate in this Yajna and recite Vedic
mantras over the holy fire (Agni). Agni deva in the Vedas is mentioned
as “ lord of vows” and symbol of purity and energy. Gayatri mantra is
the mother hymn through which we pray to God to provide us perfect
knowledge during our three states, i.e., awakening, sleeping, and even
during our dreams. The spirit behind this prayer is that we spread
this knowledge, so that we could also shine like Savitar- deva,
representing the Sun. Various hymns/mantras for Yajna describe Brahma-
the impersonal God, Prakrti and Rta-cosmic laws of social and moral
order.

Many of these hymns end with the words Swaha and also Idd Nan Mmam
i.e. nothing for self, all for the society. The word “swaha” has a
great significance as it means that we have understood and appreciated
the meaning of the mantra and we shall follow it in true spirit in our
day-to-day life. With the word swaha those attending the Yajna offer
some samagri (fragrant material) and splinter of wood each time to
Agni (holy fire), confirming to the lord of vows that we shall follow
what we have spoken and appreciated (R.V 1-97-1, Y.V 8-13). Atharva
Veda 4-39-10 enjoins that offer the splinter of wood only when you
feel cleansed by heart and spirit i.e. when you sincerely want to
pursue the path of knowledge. In this way the Vedic hymns and
philosophy contained there in, continued to be followed with all
sincerity and devotion for a long period till a regular script and
language along with some writing material became available. Most of
the hymns containing metaphysics were compiled as Rig-Veda - the
oldest of all the four Vedas. Those hymns relating to meditation,
prayer and stuti (praise) of Brahma (the only Reality) were compiled
in Sama Veda. Vedic Rsis continued finding more permanent truths,
which were compiled in the Yajur Veda. Some metaphysical concepts and
also certain hymns are repeated in the four Vedas probably due to the
fact that these were compiled at different periods of time and also at
different locations. Gayatri mantra- the mother hymn is repeated seven
times in the different chapters of
Vedas.......................................

CONTINUED .......................................................

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