The Vedic Perspective about the Universe

The Vedantic perspective

       As compared to the scientific view, the Vedanta perspective gives a better picture of the universe we live in. The very term ‘Vedanta’ means a holistic, more comprehensive view. This perspective is like seeing things without any obstruction. It is seen not from the physical senses, mind, intelligence or ego, but is visualized from a higher (turiya) level in a transcendental meditative state. The ancient Rishis had perfected this approach and could visualize things, and as such, never raised any doubt. But the scientists doubt their own observations and conclusions. There is an account of this in the scriptures.

    Once, the sages arrived in the Hall of God of all Gods, Devendra to know about the origin of the universe. Lord Indra asked the sages whether they knew anything about creation and the nature of the universe. All the sages kept quiet. The Indra asked them to go into deep contemplation over the subject and come back after they find the answer. Some went into deep contemplation, dharana, and samadhi for nine months, and some sat for ten months; these sages later came to be known as navaghvas and dashaghvas, respectively. When they all finally arrived, the same question was asked, but no answer was forthcoming! Then the Lord concluded that these learned sages may have found the answer but find it difficult to put in words what they visualized! Thus, it is concluded, that the nature of the universe is such that it is the manifest form of one's own self only and, as such, not an other, different from the Self. If there are two- the subject and the object, the viewer and the viewed, the perceiver and the perceived, it may be possible to explain what the object is, what is viewed or perceived. When one, the Self, only exists as the all that is seen or perceived, there is no question of a seer separate from the seen. Everything is the manifest form of brahmn only, Brahmn only exists and nothing else besides it, 'That', (tyat). Duality ceases to exist in the state of contemplation, in dhyana, dharana and samadhi; there is neither the viewer nor the viewed. Only the unmanifest brahmn exists in 'nirvikalpa samadhi!
    How can you see when you are in it? One can clearly see an object only when seen from a great height outside of it! For that matter, we are all within it, as an integral, inseparable part of it!
 Once Paramartha Samudgata, an equally enlightened disciple of the Buddha asked his Master, "Sir, what do you mean when you say- "It is there"?
  The Buddha answered, "It is there".
Again the disciple asked, Sir, i do not understand what you mean by "It is there". Please explain.
 The Buddha said: "Buddham sharanam gachhami", and turned the wheel of dharma;again he uttered "dhammam sharanam gachhaami" and turned the wheel of dharma; and again said, "sangam sharanam gachhaami", and turned the wheel. Then he explained, when you see an object first, it is there. with a little bit of insight after deep meditation, you will realize that the object and yourself are both there! When you are totally enlightened, in deep meditative trance there is neither you the perceiver, nor the object perceived! Both the perceiver and the perceived are merged in each other ad nothing exists! When the mind is totally engrossed in the object in a contemplative mode the object becomes a part of the self. For instance, when a person is hungry there is need for food and the food appears. When the hungry person consumed the food both food and hunger disappear. Where did the food go? Is the food still there in the mouth, the stomach or the body? The supreme Lord says, I digest the four types of food as Vaishvanara agni deve. Hence only agni deva vaishvanara exists and nothing exists! This i the 'truth'! The same is the case with knowledge, jnyan. When you think 'I am ignorant and want to know, the desire 'to know' starts. This desire leads to search for knowledge. When the thirst for knowledge is fulfilled, the need for search ends. Where is the knowledge? The knowledge is within. In fact, this knowledge is the self. It is either 'i do not know' or 'i know'. I do not know is also knowledge. This knowledge of ignorance, knowledge covered by desire, attachment, anger, ego etc. is the root cause of all the maladies of sansar. Thus, it is concluded that all that is viewed as ‘an other’ is just an illusion, a vibrant form of energy! The scientists, too, have come to this conclusion today.

      The Vedantic view, or the spiritual perspective, is more abstract when compared to the material scientific one. The spiritual forces are extremely subtle and difficult to understand, but can be experienced at a certain level. This experience is limited to a few attained souls who have strived for it and have succeeded. Such persons are called siddhi purusha. They may even demonstrate these powers at times, but many are not interested in this show business.

     What are these forces and how do they operate? These forces are the same as described earlier in the scientific method. But, these are not limited to just four or five enumerated as Gravity, electromagnetism, atomic energy, strong and weak forces, They run into thousands or millions and each one is addressed as a devi or devata, deity of a particular force that perform certain function. There thirty three thousand devi devatas who perform specific functions and these are reflected in the emotion, feeling, exercise of faculties and use of senses, buddhi, manas, ahankar and all of these are spontaneous suited to certain situations and the jiva’s requirements. The ultimate purpose is to protect the jiva and attain to its full stature. The names of the deities, their posture, hand gestures, mudra, and armaments are all described in the tantra shastras. The powers of the deities are described in the sounds, syllables and mantra. Each devi or deity has mantra to propitiate and the results are there to see! The yogins can practice the tantra and acquire powers. Even temples are constructed and devis are worshiped for the benefit of those who are not capable of doing practice on their own.
   Srividya, the collections of treatises called samhitas such as the ahirbudhnya, the sattavata, the narada, the sanaka, skandha, and others, the 250-odd Agama Shastra, The Veda, and other spiritual scriptures consist of cryptic verses, aphorisms, and secret powerful mantra that are capable of creation,, sustenance, transformation, and dissolution of all that are found in the material universe. These powerful mantras have to be learnt under an able teacher and used carefully. Hence, the learned ones (jnyani) kept this a secret and preserved it. Even now, many of these are not easily available. Most of them are in coded language, with signs and symbols, imageries, and contain dummy syllables and words that mislead the readers. Only those who are well trained in the field and those who practice purity of the highest order know all these. Many kings have beheaded pundits who did not reveal these secrets in the past. These secrets are not to be revealed since they are like nuclear weapons or weapons of mass destruction (WMD). These will be like arsenals in the hands of terrorists, suicide bombers who are ready to kill themselves, bent on destroying the world. The Vedic perspective and the process of creation will be presented with relevant Veda sukta in brief later.