What is māyā? Prakṛti is the unified state of sattva (intelligence), rajas (motion), and tamas (inertia). When this unification is disturbed spontaneously due to the will of Brahman, the vikṛti (agitation) starts taking place. This spontaneous disturbance in unification takes place due to the principle of māyā (law of change) at work. Māyā is a spiritual concept connoting "that which exists, but is constantly changing and thus is spiritually unreal", and the " power or the principle that conceals the true character of spiritual reality". So the principle of māyā is the principle of change. This principle of māyā is at work in all spheres of life. In day to day life when we become bored and tired of the routine life, we want a change, it is also because of the principle of māyā or the law of change known as the principle law of nature. It may also be termed as dynamism. This māyā or dynamism exists in the very nature of Brahman. He does not want to be static, rather as dynamic He is, He wants the change of state. This want of a change of state by Brahman has been expressed in several Vedic statements like एकोऽहं बहु स्याम & eko’ham bahu syām, etc. This desire for change comes spontaneously in Brahman without any condition, situational, or subjective whatsoever. Nature and we all have inherited this habit of change from the Brahman Himself. So natural law or will of God is one and the same thing. It is called natural law from an objective perspective, but the same is called the Will of Brahman (God) from a spiritual or subjective angle or consideration. Natural law is also known as the law of divine or divine law. Coming back to the same point, it can be observed that in the state of prakṛti, all-natural forces were also unified into one fundamental force. However, during the state of vikṛti due to the principle of māyā, the grand unification of forces also disintegrates and they start separating and manifest into various forms undergoing to various phases of change till the atoms are formed and come together to make molecules, molecules collecting to create cells, and groups of cells forming tissues and organs and organisms.
Now the question arises as to what makes atoms, molecules, and cells come together as they do? The answer is the principle of māyā or say the law of change of nature or law of dynamism of nature. The change of state takes place by permutations and combinations of various components. Although at the different change of phases, there seem to be different laws at work, but they all express the same unified law of māyā which permeates them all and which remains unchanged, which is the source of all forces, energy and particles and a field of pure existence. This unified law contains the details of all natural laws in the seed form. Theoretician physicists and mathematicians try to describe them through their formulae and equations. The universe thus is the cosmic shape of Prakṛti (potential energy). Just as a seed contains the tree in pure potentiality; the tree is the manifest shape of inner hidden dynamics available in seed, similarly, Prakṛti contains the universe in pure potentiality and the universe is the manifest shape of inner dynamics (sattva/intelligence, rajas/motion, and tamas/inertia) available in prak‚ti. Thus prakṛti is the seed of the universe which grows into a universe following an orderly process of creation (ṛta) from the creator with goals and intentions. So, at one level (unified level/unmanifest level), natural law is pure prakṛti (unified state of sattva/intelligence, rajas/energy, and tamas/inertia; on another (diversified level/manifest level) it is particles and matter; then it is unicellular and multicellular organisms. The prakṛti or natural law manifests itself in a hierarchy of forms or expressions which are as under:
1. Mahat: The first manifestation of prakṛti takes place in the form of mahat. Mahat is universal or collective intelligence. So the first phase of the evolution of the universe takes place with the origin of the collective intelligence of the universe. Mahat can be divided into three parts sāttvika mahat (mind of universe), rājasika mahat (pure collective motion of universe), and tāmasika mahat (pure collective inertia of the universe).
2. Ahaṅkāra: Mahat (collectiveness) expresses/ transforms itself into ahaṅkāra, i.e. into discreteness (individually separate and distinct identity). Ahaṅkāra is discreteness. As such sāttvika mahat (pure collective intelligence of the universe) transforms into sāttvika ahaṅkāra (individual minds of souls accompanying them as their subtle body often known as individuated consciousness). Rājasika mahat (collective motion of the universe) transforms itself into rājasika ahaṅkāra (individual motions of energy particles) and tāmasika mahat (collective inertia of the universe) transforms itself into tāmasika ahaṅkāra (discrete units of inertia or matter particles).
Yāska (Nirukta, 1.20) while narrating the history of the origin of the Vedas says, ‘There were Ṛṣis who had a direct insight of Dharma (laws of creation in the form of the Veda Mantras or chhandas). This knowledge was passed on through oral instructions to succeeding generations of Ṛṣis who were devoid of powers of direct insight. They further passed this knowledge on to their successors in documented form who failed to receive it through oral instructions.’
Thus Agni, Vāyu, Āditya and Aṅgirā were the first Ṛṣis who had the direct insight of the Vedas, the blueprint of creation. Brahmā was the first successor who inherited this knowledge from them. He passed this knowledge others in succession. The classification of the Vedas (the knowledge of creator, his creation of living and non-living world) into the Ṛgveda, the Yajurveda, the Sāmaveda, and the Atharvaveda will be discussed in ensuing chapters. Presently, it suffices to understand that four-fold the Vedas deal with various aspects of the creation.
The Ṛgveda deals with jñāna (knowledge or information) all the constituents of creation viz. metaphysical, astrophysical, and physical. This information is contained in the prakṛti in its pure potentiality. When the same is triggered by the Sañkalpa of Brahman, the creation takes place as per this information. For example, the seed of a tree contains the entire information of the tree. As and when the seed is finding the conducing atmosphere for its germination, the evolution of the tree takes place whatever information is held by the seed. Suppose the seed has the information of mango tree, the mango tree will evolve from it and not the apple tree. Vaiśeṣika Darśana says: बुद्धिपूर्वा वाक्याकृतिर्वेदे। That is authorship of Vedas, mind has been applied by its author. As the Veda contains the information in consonance with the creation.
The Yajurveda deals with the karma of Brahman, i.e. the process of the creation. This process of the creation is called as Yajña, particularly Śrauta Yajña. The various phases of creation have been depicted by various types of Śrauta Yajñas.
The Sāmaveda deals with the upāsanā (eulogy of creator) through cosmic vibrations called as Sāma Gānas. The entire universe is buzzing with sounds/vibrations which are not audible to the ordinary human ears. Only the high profile yogī-s can enjoy these divine sounds.
The Atharvaveda deals with (vijñāna) all aspects of the mundane life. This material creation would have become meaningless, had there been no biological life. In fact, the presence of living beings gives meaning to this material creation. So the very objective of the Atharvaveda is to deal with the origin and evolution of biological life, particularly the life of human beings.
Based upon the foregoing discussion, it can unhesitatingly be said that the Vedas are nothing but the science of creation, representing all its three aspects, i.e. adhibhautika (physical or geophysical), adhidaivika (astronomical or astrophysical), and adhyātmika (metaphysical or spiritual). Thus in more vivid and lucid terms, it can be stated that the Vedas are a source of science:
(1). That defines the relationship between mind, body, and soul at the adhyātmika or metaphysical level.
(2). That defines the phenomena of life and death.
(3). That defines the relationship between the biological life and the physical life in the context of the earth and the cosmos beyond.
(4). That defines the relationship between the living body and the cosmic body.
(5). That defines the parallelism between physical, astronomical, and metaphysical levels of creation. In other words, it defines the relationship between physics, astrophysics, and metaphysics.
To sum up it can be stated that the Vedas are a science of the earth, a science of the cosmos, and a science of spirituality or consciousness.
The Vedas are not religious scriptures like the Bible or Quran, but rather the blueprint of creation, encompassing metaphysical, astrophysical, and physical aspects. The Vedas are considered apauruṣeyas, meaning they are not authored by humans but by God, as they represent the valid information/blue print or knowledge of the universe’s creation in Brahman. The Veda, the universal knowledge of creation, came into existence with the universe and was directly perceived by four Ṛṣis in a state of enlightenment. This knowledge, expressed as both the universe and the audible vibrations known as Śruti, is the will of Brahman, the underlying law governing all existence. Understanding this unified law requires transcending the māyā, or law of change, and experiencing it as both the unified field and the unified law. Māyā is the principle of change, a concept that explains the constant transformation of the universe. This principle of change, or dynamism, is responsible for the evolution of the universe from the unified state of Prakṛti to the diverse forms of matter and life. The Vedas are a science of creation, encompassing physical, astronomical, and metaphysical aspects. They define the relationships between mind, body, and soul, life and death, and the living and cosmic bodies.
Q. What is the literal meaning of the word 'Veda'? a) Scripture b) Knowledge c) Creation d) Wisdom Answer: b) Knowledge
Q. Who is considered the ultimate author of the Vedas? a) Brahmā b) Ṛṣis c) Almighty God d) Agni, Vāyu, Āditya, and Aṅgirā Answer: c) Almighty God
Q. According to the lecture, what is the Veda NOT related to? a) Universal laws b) Specific religious sects c) Cosmic creation d) Knowledge of the universe Answer: b) Specific religious sects
Q. Which of the following is NOT one of the three entities that complement each other in Vedic understanding? a) Yajna b) Upanishads c) Veda d) Itihāsa & Purāṇa Answer: b) Upanishads
Q. What does the term 'apauruṣeya' imply about the Vedas? a) They were written by ancient sages b) They are man-made scriptures c) They are not authored by humans d) They are influenced by European scholars Answer: c) They are not authored by humans
Q. What does the Ṛgveda primarily deal with? a) Rituals and ceremonies b) Cosmic vibrations c) Knowledge of all constituents of creation d) Evolution of biological life Answer: c) Knowledge of all constituents of creation
Q. What is the role of the Atharvaveda according to the lecture? a) Deals with cosmic vibrations b) Focuses on biological life, especially human beings c) Discusses Yajñas exclusively d) Contains only metaphysical aspects Answer: b) Focuses on biological life, especially human beings
Q. What is 'Ṛtambharā Prajñā' as described in the lecture? a) The process of creation b) A type of Vedic ritual c) The highest form of intellect achieved through deep meditation d) A sacred mantra in the Atharvaveda Answer: c) The highest form of intellect achieved through deep meditation
Q. Which of the following statements is TRUE according to the lecture? a) The Vedas were authored by Brahmā b) The Vedas are limited to Hindu religious practices c) The Vedas represent universal laws beyond caste, creed, or religion d) The Vedas focus solely on metaphysical sciences Answer: c) The Vedas represent universal laws beyond caste, creed, or religion
Q. What is the 'law of change' referred to in the lecture? a) Prakṛti b) Ṛta c) Māyā d) Brahman Answer: c) Māyā
Q. What is the general perception of the Vedas? The Vedas are often perceived as holy scriptures similar to the Bible or the Quran, primarily associated with Hinduism.
Q. How did European scholars influence the perception of the Vedas? European scholars categorized the Vedas as religious scriptures of the Hindus, notably through Max Müller’s “The Sacred Books of the East Series.”
Q. What are the Vedas actually about? The Vedas are documents related to God’s creation, containing universal knowledge beyond religious affiliations.
Q. Why are the Vedas considered sacred? They are sacred because they are storehouses of true sciences, representing cosmic life and universal laws.
Q. What are the three interlinked entities essential to understanding the Vedas? The Yajna (creation process), the Veda (blueprint of creation), and the Itihāsa & Purāṇa (history of creation).
Q. What does ‘Veda’ mean? Derived from the root ‘√vid,’ it means ‘to know,’ signifying knowledge.
Q. Who is considered the author of the Vedas? The Vedas are considered apauruṣeya, meaning not authored by humans but attributed to God. Q. What is the Vedic view on creation and knowledge? Creation is seen as the handiwork of God, and the Vedas encapsulate the knowledge of this creation.
Q. What are the four main Vedas and their focus? Ṛgveda (knowledge), Yajurveda (process of creation), Sāmaveda (cosmic vibrations), Atharvaveda (mundane life sciences).
Q. How do the Vedas define the relationship between creation and knowledge? Creation is the manifestation of the Veda, and the Veda is the expression of creation, showing their interdependence.
Q. What are the Vedas and how do they differ from other religious scriptures? The Vedas are ancient lectures regarded as the most sacred scriptures in Hindu tradition. Derived from the root "√vid," meaning "to know," the term "Veda" translates to "knowledge." Unlike other religious scriptures such as the Bible or Quran, which are often seen as the holy books of specific religions (Christianity and Islam respectively), the Vedas are not confined to any one community. They are universal, encompassing the knowledge of creation, cosmic laws, and natural phenomena, transcending the boundaries of caste, creed, race, and religion. Their sacredness comes from being a repository of true sciences and universal laws rather than being tied to a specific prophet or religious group.
Q. Who is considered the author of the Vedas? The Vedas are considered "apauruṣeya," meaning "not of human origin." They are believed to be revelations in samadhi, with their knowledge attributed to the supreme consciousness, Brahman. This means that no human being composed the Vedas; instead, they were directly revealed to ancient sages (ṛṣis) in states of deep meditation (samādhi). This divine authorship is supported by Vedic texts like the Śatapatha Brāhmaṇa, which describe the Vedas as expressions of cosmic creation, and the Bhagavad Gita, which refers to the Vedas as arising from the triguṇātmaka prakṛti (the nature comprising three fundamental qualities).
Q. What is the significance of the three interlinked entities: Yajna, Veda, and Itihāsa– Purāṇa? The Indian intellectual tradition revolves around the triad of Yajña, Veda, and Itihāsa–Purāṇa. Yajña refers to the process of creation, encompassing both living and non-living entities. The Veda represents the blueprint or knowledge of this creation existing in the mind of Brahman (prakriti), detailing the metaphysical, astrophysical, and physical aspects. Itihāsa and Purāṇa, on the other hand, document the history of creation and stories that illustrate various aspects of creation. Together, these entities provide a comprehensive understanding of creation, and its governing laws.
Q. How are the Vedas categorized, and what does each Veda focus on? The Vedas are classified into four main lectures: Ṛgveda: Focuses on "jnāna" (knowledge), covering all constituents of creation, including metaphysical, astrophysical, and physical elements. Yajurveda: Deals with "karma" (actions), specifically the process of creation through various sacrificial rituals known as Yajñas. Sāmaveda: Centers on "upāsanā" (worship), emphasizing the meditation, eulogy and prayer of the creator through cosmic vibrations and chants known as Sāma Gānas. Atharvaveda: Addresses "vijnāna" (scientific knowledge), focusing on the material aspects of life, including the origin and evolution of biological life, particularly human beings. Each Veda explores different facets of existence, collectively encompassing the comprehensive science of creation.
Q. What role does 'Māyā' play in Vedic philosophy? In Vedic philosophy, Māyā represents the principle of change or the law of dynamism. It refers to the force that causes the transformation of prakṛti, the unified state of the three guṇas: sattva (intelligence), rajas (motion), and tamas (inertia). Māyā is the driving factor behind the universe's evolution, manifesting in physical, biological, and cosmic changes. This principle explains the continuous cycle of creation, preservation, and dissolution in the cosmos.