The Vedic Tradition and How It Views God

The Vedic Tradition and How It Views God

Pandit Rajmani Tigunait, PhD

Q: Yoga is said to be part of the Vedic tradition, but I don’t know what that means. What is the Vedic tradition?

A: The term Vedic tradition refers to the teachings and experiences of various lineages of sages who lived on the Indian subcontinent in ancient times. During the Vedic era there was no organized religion, so people’s way of thinking was not controlled or guided by a set system of beliefs. In that climate of freethinking, people set out to understand themselves, their relationship with others, their relationship with nature, and their relationship with the unseen.

By employing a variety of methods, they discovered different levels of reality pertaining to life here and hereafter. Some found this world so beautiful and fulfilling that they wanted to remain here forever, so they set out to discover the secret of immortality. Others accepted the transitory nature of the world, so they applied themselves to discovering how to make the best use of the gifts offered by creation by learning to enjoy the objects of the world without becoming attached to them. Still others found the world full of strife, frustration, and disappointment, so they focused their energies on finding freedom from this world.

Thus it was that living under the same sky, the many subcultures of the Vedic people explored the world and located their place in it in vastly different ways. All were trying to live a happy and peaceful life. In order to help others, they passed on their vast range of experiences by word of mouth. Successive generations found some of these experiences and discoveries to be so profound, meaningful, and illuminating that they came to be revered as revealed knowledge. The learned members of society made a concerted effort to preserve that wisdom in its purity, taking care to transmit it not only with the same words, but also with the exact intonation and accent used by the sage who had initially discovered it. Such phrases, passages, sentences, and verses came to be known as mantras.

People’s way of thinking was not controlled.

This phase of Indian civilization lasted several thousand years, and in that long span of time the subcontinent was blessed with an abundance of thinkers, philosophers, and adepts whose discoveries were treated as revealed knowledge. At some point, the cumulative knowledge of these great masters became so vast that it was no longer possible for a single individual to acquaint himself with all of it. At this juncture, the great master Vyasa compiled all the mantras and organized them into four different volumes, now known as the Rig Veda, Sama Veda, Yajur Veda, and Atharva Veda.

The wisdom contained in these four books—collectively known as the Vedas—is the core of the Vedic tradition. The sages mentioned in the Vedas, and the long line of their students—stretching from that time through the present—who committed themselves to the study and practice of the wisdom delineated therein, belong to the Vedic tradition.

Q: What is the Vedic view of God?

A: In the Vedic view, God is the source of light and life—that which breathes life into this creation and pulsates in all hearts. God resides in each of us and in all creation. It is the all-pervading force from which this world evolves and into which it dissolves.

This omnipotent, omnipresent force has many names in the Vedas, all of which refer to specific qualities of the divine. For example, Ishvara means one who is capable of doing what it plans to do, one who cannot be manipulated into doing what it does not wish to do, and one who is capable of undoing what has already been done. Another name is Jatavedas, the omniscient being with complete knowledge of everyone and everything that has ever come or will ever come into existence.

Still another name used in the Vedas to denote the divine being is Deva, literally “bright being.” Deva also means that which shines; one who brings light to the world; one who illuminates everything that exists; one who is self-luminous. Because the forces of nature—water, fire, air, space, and light—exhibit the divine qualities of nurturance, illumination, and transformation, they are called devas.

The Vedas do not posit a divine being dwelling above and apart from the world, loving and protecting those who worship him and punishing those who do not. Rather, the God of the Vedas is real and active in the world, and is the self-luminous guiding intelligence resident in all of us. That is the deva—or bright being—in us that enables us to break free of our limiting self-created cocoon and emerge as fully empowered seekers. The God of the Vedas is always with us, within us, and around us. It is that indwelling light that enables us to open our hearts, love all, and exclude none.

About the Author

Pandit Rajmani Tigunait, PhD

Spiritual head of the Himalayan Institute, Pandit Tigunait is the successor of Swami Rama of the Himalayas. Lecturing and teaching worldwide for more than a quarter of a century, he is the author of 17 books, including his recently released Vishoka Meditation: The Yoga of Inner Radiance, and his autobiography Touched by Fire: The Ongoing Journey of a Spiritual Seeker. Pandit Tigunait holds two doctorates: one in Sanskrit from the University of Allahabad in India, and another in Oriental Studies from the University of Pennsylvania. Family tradition gave Pandit Tigunait access to a vast range of spiritual wisdom preserved in both the written and oral traditions. Before meeting his master, Pandit Tigunait studied Sanskrit, the language of the ancient scriptures of India, as well as the languages of the Buddhist, Jaina, and Zoroastrian traditions. In 1976, Swami Rama ordained Pandit Tigunait into the 5,000-year-old lineage of the Himalayan Masters.