The Vedas contain the recorded thought –currents of ancient seers. They represent the earliest literature of mankind. The enlightened seers ‘heard’ the Vedic mantras from ‘within’ their personality. Their pure and refined intellect opened itself to receive divine message that came from Divinity as the root of all existence. Their meaning is profound, and appeal universal. It is in this sense that the Veda is recongnised as ‘apouruṣya’ i.e. impersonal. The four Vedic Saṁhitas: Ṛg Sāman, yajus and Atharva which are available to us, today. Krishnadvaipayana Vyasa classified the scattered hymns and created four collections. But Vyāsa himself has said, ‘एक एव पुरा वेदा’, originally there was only one Veda. Vyasa’s statement inspires us to undertake a research –what was the nature and function of this original Veda that gave the world meaning and life a purpose.

The four Saṁhitas are regarded as the ‘Sṙuti’. Following the Manusmṛitis ordinance.’ श्रुतिस्तु वेदो विज्ञेयो’, at most all ancient and modern commentators of East and West have taken for granted the entire Vedic texts in these Sruti Saṁhitas for the Veda. It was Sri Māyānanda Chaitanya (1868 – 1934) who could distinguish the Veda from the Ṣŕuti and felt the need for separating the Vedamantras from the available Sr̍uti-Samhitas. S.D. Sātuvalekar also admits that there is no one else except Mayananda Chaitanya who revealed the original Veda. One need not entertain all the Vedic texts as the original Veda. There is an admixture of Vedmantras and Sŕutimantras in the Saṁhitas. It is essential to separate them for the right understanding of the Veda with its relevance to life. This paper aims at presenting Vedic Vision of the Universe in the light of Sri Mayananda’s exposition of the Veda.

The word ‘Veda ‘comes from the root ‘vid’ know, to perceive, to experience, to recognize, to realize etc. Knowledge is the function of being. Man sees the universe around him; and he wants to know. His quest for knowing the mystery of Nature and the Universe is predominant in every age and culture. Curiosity (Jijn͂asā), the natural process of knowing and the sense of fulfillment – these three together constitute the whole area of human experience. The moment we intend to know anything our curiosity appears as ‘jn͂atā’, the process of knowing becomes visible as – ‘jn͂ana, and the object of knowledge comes to light as ‘jn͂eya. The moment we want to see anything this trinity (triputi) of correlation naturally appears as ‘dṛṣya-darśana-dṛsta’. This experience is universal; self-evident and self-illuminating. It embraces all the three aspects of reality i.e. the subject, the object and the inseparable link between the two. So long as the knower or observer perceives himself as a separate entity different from the object of perception, it is only relative knowledge. Here, the process of knowing is incomplete, and partial, because it does not make the observer aware of the fact that he himself is the inseparable from the object which he observes. Thus, to know, or to perceive, or to attain are not the exact synonyms for the Sanskrit verb ‘vid’. Similarly the Sanskrit word ‘Veda’ is much more comprehensive than the English word” knowledge”. The Veda indicates the natural process of enlightenment which embraces all the four dimensions of human experience, viz. information, knowledge, wisdom and vision all at once.


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The enlightened Vedic seers like – Nārāyan, Dirghatamā, Medhatithi, Gṛtsamad, Paramesthi, Atharva, Vāgaṁbhrni, Madhucchanda etc. heard the voice of Truth from within their personality. Their pure and refined intellect opened itself to receive divine wisdom from Supreme Divinity as the root of all existence. They perceived the whole universe as a living organism. They lived in unison with Nature and the Universe. They visualized man as the universe in miniature and the whole integrated existence. They experienced harmony within and around, and acknowledged the Universal Law or Cosmic Order as the manifestation of Truth; and held it in high esteem as Ṛta. In their holistic Vision of life Ṛtaṁ and Satyaṁ were reconciled in the concept of Dharma which upholds the divine order of the universe. They were recognized as Ṛtadhitayāḥ, the vision embodied, or Sūrayāḥ, the men of divine vision. They are unanimous in conveying their direct vision of Truth in simple words. In the ‘Puruṣa-Sūkta Nārāyaṇa gives expression to this vision – पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् | Puruṣa (the Supreme Being) is indeed the whole universe; what has been and what is going to be (ṚV.X. 90.2). In a few simple but choicest words we find here revealed the universal truth. Again we come across such revelations:

  1. आ विश्वदेवं सत्पति सुक्तैरद्या वृणीमहे |

The Universe, which is God, the Absolute Truth we perceive and adore today through our Hymns. (ṚV. V.82)

  1. एकं वा इदं विवभूव सर्वम् |

This Absolve one has become All; within all and outside all. (ṚV. VIII.8.2)

  1. एजद् ध्रुवं पत्यते विश्व्मेकं |

The Universe is the support of all that moves and moves not. (ṚV.III54.8)

  1. एकं सद् विप्रा बहुधा वदन्ति |

The Supreme Truth is One, sages call it by various names. (ṚV.I.164.46)

  1. आनिदवातं स्वधया तदेकं |

That Absolute alone is there radiating with this Power Divine. (Ṛ V.X.129.2.C)

  1. ऋतंच सत्यं च अभीद् धात् तपसोऽध्यजायत् |

The self-existing Truth (Parabrahman / Paramātman) reconciled in Him Ṛtam (Kṣara) and Satyaṁ (Akṣara) with His Divine splendor. (RV.X.190.19)

  1. एतद् वै विश्वरूपं गोरुपम् |

This whole Unified Universe perceived with our five senses, mind, intellect and ego is Viśvaṙupa) (AV.9.12 & 7.25)

  1. तरुण एव इदं विश्व |

The Universe, indeed is the Paramātman (Purụṣa). (Miṇd.Up.2.1.10)

  1. सर्वं खलु इदं ब्रह्म |

Undoubtedly all this is Branahm. (Chānd.Up.3.13.1)

  1. वासुदेवः सर्वमिति |

The Universe in Truth is Vāsudeva (Purusottama). (Bhagavad Gitopaniṣd 7.19)

All these mantras are positive statements compact with utmost brevity, clarity, profundity of thought and wisdom. These mantras communicate a vision. The earth and her environment, the solar system, the countless stars and galaxies in space-time manifold – all that we can observe, and all that is beyond our observation; moving and non-moving; living and non-living are unified; inseparably abide in the Viśva. The word ‘Viśaṁ’ in the Vedas is synonymous with ‘sarvaṁ’ which included one and many, ekaṁ and anekaṁ, unity and diversity and hence it is recognized as, Puruṣa, Paramātman, Brahman, Purusottama, Virṣṇu, Vāsudeva, Nārāyaṇa, Prajāpati, Skambha, Jyeṣta Brahman etc. Direct of this universal Truth i.e. Viśvarupa Paramātman is called the Veda. The Veda aims at attainment of this direct vision of Truth (anubhava, aparokṣānubhūti, or pratyakṣa darśana.) it is seeing Viśvarupa Paramātman face to face. We are born Him, we live in Him, we grow, subsist, cherish and flourish in Him. It is He who protects us on all sides. We are inseparable from Him. We are inter-acting with Him all the times. So, it is our duty to serve Him in Love and gratitude. This is the essence and spirit of Vedic Vision of the Universe. It is the culmination of human experience; the perfection of the evolution of human consciousness; it is the original Veda. It is in this sense that the Veda is recognized as ‘apouruṣeya’ i.e. impersonal, universal. In Krishna-dvaipayan Vyāsa has acquainted us with this nature and function of the Veda as follows :-

एक एव पुरः वेदः प्रणवः सर्व वाङमयः |

देवो नारायणो नान्य एकोऽग्निर्वर्ण एव च |

(Bhagavat, 9.14.48)

Originally there was only one Veda, i.e. the Smupreme Consciousness of the Universal Being; and the one Supreme Brahman, the Universal Lord, Viśvarupa Nārāyaṇa worshipped by the enlightened seers of yore. Agni represents the Viśvarupa Nārāyaṇa who is ‘एकमेवाव्दितीयं’ i.e. the One without the second, and there was only one Viśvarupa, the Universal Lord. This was known as Sanātana dharm. This Sanātana dharm had no founder, no idol or image worship, no temple, no dogma. In early Vedic Age (Kṛtayuga) people rejoiced in selfless service for the welfare of the world ‘सर्वभूतहिते रताः’’. Vyāsa has described this enlightened and humane society –

न वै राज्यं न राजाऽसीत न च दण्डो न दाण्डिकः |

धर्मैनैव प्रजाः सर्वा रक्षन्ति स्मपरस्परम् ||

(Mahabārata, shānti Parva 49.14)

The concepts of state and ruler were not there yet. So also the Penal Code and its prosecutor. People lived in harmony and

Peace, following their natural Dharma of selfless service.

The Ved mantras which we discussed earlier communicate direct experience of Truth (Pratyakṣa anubhava) to the mankind. Such mantras in the Ṛg, Sāman, Yajus and Atharvan Saṁhitas are very few. When the enlightened seers (tattva-darśin) impart the Vedic Vision to the aspirant it comes down to the secondary level; thus the Veda becomes the Śruti, that which is ‘heard’. It is the Veda (anubhava) for the seer but the Śruti for the listener. Now it is the listener to rise above Śruti and experience himself what is ‘heard’. It is this sense that the Veda (anubhava) is beyond Śruti ; beyond all scriptures. It is indicative of the limitations of word. The passing of the experience (anubhava) through oral communication or its compilation in a written form becomes the Śruti. Therefore, mere scriptural learning, scholarship and eloquence which has not been ripened into wisdom and vision cannot realize the essence and spirit of the Veda.

Memorizing, rote learning reciting the mantras with proper accents or even eloquent discourses scholastic exercises and subjective interpretations are futile unless the vision (anubhava) of the mantras is not received from the enlightened seers(mantra-dṛsta). In those ancient days too, such enlightened seers were hardly found. This hint is also given in the Ṛgveda itself. Pointing out the limit of the letters in the Vedic texts the seer Dirghatamā proclaims:

ऋचो अक्षरे परमे व्योमन् यस्मिन् देवो अधि विश्वे निषेदुः l

यस्तन्न वेद किम् ऋचा करिष्यति य इत् तद् विदुस्त इमे समासते ll


The Supreme Brahman (param Akṣra) is all pervading like measureless space. In Him repose all gods. He who has not realized Brahman what will he give by mouthing empty words of the Ṛcā? But the enlightened one, blessed with ‘anubhava’ realized the truth and beauty of the Vedamantras. Of what use is the ṚgVeda to one who does not know the Universal Man (Sadguru) from whom the Ṛgveda comes?

In the course of time when the enlightened seers passed away one by one from this world people lost right Vedic Vision. Tempted by wealth and luxury they found it very difficult and painstaking to perform their natural duty (varna-dharma) selflessly. Seeing this frailty of human mind Brahmadeva, the second Prajapati campaigned for reformation. He compiled the original Vedmantra and blended them into the Śrutimantras i.e. his own creation of yajña, dāna, tapas and classified them into four saṁhitas. He also created different clans of seers (Ṛsikūlas) for their preservation. The Śrutis were passed on from generations to generation through the elaborate oral tradition consciously designed to prevent any distortion of form and diction. But with the considerable lapse of time, though the form has been consciously preserved in letters, the essence and spirit of original Vedic Vision seems to have been lost, the clues to the secret of the Veda have been forgotten.

The Brāhmaṇa texts though claim to interpret the Śruti Saṁhitas in their true spirit laid more emphasis on the ritualistic aspects and developed the dominance of priesthood by establishing the institution of sacrifice: Yajña-saṅsthā. This Vedic Karmakāṇd contains theological passages, observations on Yajña-dāna-tapas, and the mystical significance of the special sacrificial rites and rituals for securing wealth and power in this world and pleasures in the so called pre-conceived heaven. The established priesthood glorified Brāhmanic religious system rooted in cāturvarnya-Vyavasthā which resulted in disintegration of the society. This is evident from Manusmruti’s ordinance: श्रुतीस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृति (Maṅusmṛiti 2.10). Thus the original Veda (anubhava) was replaced by the rote learning of the Śruti, and the early Vedic Iśvaridharna, i.e. (sanatana dharma) was distorted into Brahmanic religion founded on man-made rigid framework of cāturvarnya vyavasthā.

In the age of the Āraṇyakas and Upanishads, we find a gradual shift from ritualism to spiritualism. The Upanisadic sages sought refuge in the silence of the forests to reflect on the essence and spirit of the Veda. They may have come across many contributions in the Vedic Texts (Śrutis). Moreover, the texts abound in highly symbolic words, metaphors and allegories which is known as parokṣa priyatvam i.e. indirect approach to knowledge and reality. In addition, the further expansion of the Śruti was the composition of the smrtis aṇ̣̄̄̄d the Purānas which makes the Vedic Vision more ambiguous and obscure. Furthermore the eminent commentators of the Samhitas seem to interpret the texts on three different levels: ādhibhautika, ādhidaivika or ādhyatmuka. Their interpretations vary.

The first systematic and serious attempt to interpret the Vedas (Śruti) was made by Yāska (7000 BC). Yāska’s rational approach to the Vedas certainly helps us to a great extent. His Nirukta throws light on the method and the technic to be adopted for explaining the meaning of the mantras. In the absence of Vedic seers, Yaska advices us to adhere to the logical approach. But he warns us that this logic is not the scholastic reasoning of the learned, but the reasoning power of the wise who have insight into the essence and spirit of the Veda. Skandamaheshwara (625 A.D.), Venkatmadhava (1050 A.D.) and Sāyaṇa (14th Century A.D.) adhere to the ritualistic tradition. In modern times Dayananda Sarswati, Swami Vevekananda, Shri. Aurobindo, Acārya Vinoba Bhave and Pandit S.D. Satvalekar mostly contemplate on the ādhyātmic aspect with its relevance to socio-cultural evolution. All these commentators presume that there are four Vedas: Ṛg, Sāman, Yajus and Atharva. Accepting the traditional view of “श्रुतिस्तु वेदो विज्ञेयो”. They do not give a serious thought to the original Veda (direct vision of truth) as proclaimed by Vyāsa:

श्रुतीर्विभिन्ना स्मृतयश्च भिन्ना नैको मुनिर्यस्य वचः प्रमाणम् l

धर्मस्य तत्वं निहितं गुहाया महाजनो येन गता स पन्थः ll

The Śruti’s are full of many contradictions; and the Smrtis even more. There is no single thinker (Muni) whose authority can be accepted as infallible. Yet the essence of the Veda (Dharma) in veiled, incomprehensible. To follow the path trod by the enlightened seers (tattvadarśinaḥ) is the only infallible guide.

(Mahābhāratā Vana 313.117)

Śri Krishna hinted at the difference between the Veda (anibhava) and the Vedas (Śruti) at several places in the Bhagawat Gita: those hints are:-

  1. त्रेगुण्य विषया वेद निस्त्रैगुण्यो भवार्जुन l

The three Gunas of Nature are the world of the Vedas

Arise beyond the Gunas, Arjuna! Be in truth Eternal

(Gita II.45)

  1. यावानर्थ उद्पाने सर्वतः सम्प्लुतोदके l

तावान्सवैषु वेदेषु ब्राह्मणस्य विजानतः ll

As is the use of a well of water where water everywhere overflows, such is the use of all the Vedas to the seer of the Supreme

(Gita II.46)

  1. श्रुतीविप्रतिपन्नाते यदा स्थास्यति निश्चला l

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ll

When thy mind that may be wavering in the contradictions in the Sruti shall rest unshaken in divine vision (the Veda), then the goal of the Yoga (the Veda) is thine.

(Gita II.58)

  1. वेदेषु यज्ञेषु तपःसु चैव दानेषु यात्पुष्यफलं प्रदिष्टम् l

अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थान मुपैति चाद्यम् ll

There is a reward that comes from the Śruti, or from sacrifice from an austere life or from holy gifts. But a far greater reward is attained by the Yogi who realize the truth of Vedic Vision; he attains his original Home.

(Gita VIII.28)

These ślokas have great significance for rejuvenation of Vedic Vision of the universe. The Gita calls it Yoga, Divya-cakṣu, Ātmayoga, Viśvarupa darśana-yoga or Jñanāṁ Vijñana Sanhitam which culminates into anayabhakti or parābhakti. It is selfless love and service of the Viśvarupa Paramātman. Most commentators could not reach this heart of the Gita. However, the galaxy of Saints – Nivruti, Jñanadeva, Namdeva, Eknāth, Chokhamela, Tukaram, Ramdas, Ramananda, Kabir, Raidās, Tulsidasa, Mirabai, etc received the Vedic Vision through sadguru-paraṁparā and contributed to the revival of the Veda. But the Śruti-paraṁparā ignored this invaluable contribution and continued to multiply in innumerable sects and isms, which resulted in total degeneration (Dharmaglani) of our modern world.

The above quoted ślokas in the Gita, does not, however, underestimate the Vedas, nor should it be taken as a rejection of the Vedas. But it is indeed total rejection of those who saw the Vedas as mere mannuals of rituals and again saw the rituals as the highest goal of life. Receiving this clue from the Gita Sri Mayananda Chaitanya (1868 – 1934) spells out how to distinguish the original Veda from the Śruti. According to him the present available Śruti Saṁhitas are the admixture of the Veda and the Śruti. So, the mantras in the Saṁhitas can be classified as the Vedamantras and the Śrutimantras from their theme, content, structure and the style of expression. Mayananda’s classification of paroksa and aparoksa is different from that of Yaskás parokṣaḳṛta and aparokṣaḳṛta mantras. In the most celebrated article ‘वेद और श्रुती’ Mayananda writes:

“ जो दृश्य आँखो के सामने नही रहता. उसका जो वर्णन किया जाता है वह परोक्ष (परः + अक्ष) है; और वस्तू आँखो के सामने रहती हुयी जो वर्णन किय जाता है वह अपरोक्ष है| परोक्ष में हम और ईश्वर होते है; किंतु अपरोक्ष में आप हि मिट जाता है| अपरोक्ष यद्यपि अदृढ̣ और दृढ̣ इस प्रकार दो रीति का है, तथापि अदृढ̣ अपरोक्ष वास्तव रूप से परोक्ष हि है; और दृढ̣ अपरोक्ष यहि सच्चा ‘अपरोक्ष’ इस संज्ञा का बोधक है| परमात्म वस्तू का प्रत्यक्ष यथार्थ दर्शन होणा याही अपरोक्ष ज्ञान है| परोक्ष ज्ञान से भ्रम नष्ट होकर आत्मनिश्चय होता है|

According to him the Veda (anibhava) is direct vision of truth which is capable of being re-experienced by an aspirant who is keen to realize it. To put in his words——————“ब्रह्मस्वरूप यथार्थ परोक्ष ज्ञान स्वस्थिती में स्थिर करनेवाले स्वयंभू विचारों को उद्गार प्रगट करते है उनका नाम ‘वेद’ है| ये वेद-मंत्र प्रथमतः विवस्वान नारायण ने देखे| जिन जिन छन्दों के ऋषी नारायण है वे सब वेद-मंत्र है| उदा. विराट पुरुष का वर्णन करनेवाले पुरुष-सुक्त इत्यादि |———सारांश यह है कि स्वयंभू वस्तुदर्शन और तत्प्रीत्यर्थ प्रयत्न करने वाले जो मंत्र है उन्हे ‘वेद’ संज्ञा है| पश्चात् परम्परा प्राप्त वही ज्ञान जिन जिन पुरुषोंने ‘जान’कर वर्णन किया है वह वेद के उपनिषद् है|

“धाता यथापूर्वमकल्पयत्” अर्थात ब्रह्मदेवने गतपूर्व वेद श्रवण करके, उनमें स्वकल्पना व्दारा वृद्धि करके रचना किये हुए मंत्र ‘श्रुती’ है | ब्रह्मदेव प्रणित यज्ञ, दान, तप साबंधिक मंत्र और वही विषय प्रतिपादन करनेवाले ‘अग्निमीळे पुरोहित’इत्यादि अन्य ऋषि प्रोक्त मंत्रो को भी ‘श्रुती’ संज्ञा दी गई है |——-सारांश यही है कि सवर्णके वैदिक धर्मकर्मों से भिन्न फलदृष्टीयुक्त काल्पनिक (रोचक) विचारोंको ‘श्रुती’ संज्ञा है’

It is evident from the above statements that Shri Mayananda assigns comparatively inferior position to the Śruti, because it deviates human minds from realization of the Viśvarupa Paramātman and the Vedic Svakarma or Svadharma that is selfless performance of one’s natural (svabhāvaja) duty.

Now as guided by him let us examine some of the easily traceable Vedamantras:-

सहस्त्रशीर्षा पुरुषः सहस्त्राक्षा सहस्त्रपात |

स भूमिं विश्वतो वृत्वा अत्यतिष्ठद् दशाङगुलमे ||

पुरुष ऐवेदं सर्व यद् भूतं यच्च भव्यम् |

उतामृतस्यशानो यदन्नेनातिरोह्ती ||

एतावानस्य महिमा अतो ज्यायाँश्च पुरुषः |

पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ||


Purport: The Universal Being (Puruṣa) has a thousand (countless) heads, eyes and feet; He covers the Earth on all sides and rules supreme through all the ten phenomena of the Universe; viz. the Earth, Water, Fire, Air, Space (Ākāśa) the three Gunas of Nature, the State of their repose (Sāmayā-vasthā) and the eternal Aksara.

The Puruṣa indeed is all this – the whole unified Universe what has been and what is to come. He is Master of Immortality when He rises through food.

Being all pervading Iśvara, so great is His Majesty and Glory, yet the Supreme Being (Puruṣa) is still greater than the infinite Akṣara/Iśvara. The vast visible Universe is His radiance (Svarupa); but His three imperishable entities (Akṣara, Puruṣottama and Parāśakti) are radiant in the heart of enlightened seers. The Puruṣa (Viśvarupa) is standing before us with all this grandeur and glory.

These mantras reveal the Vision of the Supreme Puruṣa. The revelation is direct i.e. aparokṣa. The language of these mantras is simple, forceful, and convincing which brings the light of Turth in the heart of the listener. Such mantras, indeed, are Vedamantras. Sri Mayananda call it ‘यथार्थ परोक्षज्ञान”, because it requires a medium of enlightened ācārya (Sadguru) who imparts the vision of Truth to comprehend and experience the fathomless treasure concealed in the mantras.

The same Vedic Vision reverberates in the Bhagavad Gita particularly in chapter XI and XV

न तु मां शक्यसे द्रष्टुमनेजैव स्वचक्षुषा |

दिव्यं ददामि ते चक्षुः पश्य में योगमैश्वेरम् ||

(Gita XI .8)

But, in truth you can never see My Vśvarupa

With your mortal eyes, I give you Divya-caksu

The direct vision of Truth, the aparokṣa anubhava

Behold the wonder and glory of My Atmayoga.

Though it is mentioned here that Sri Krishna bestowed Divya-cakṣu on Arjuna, the actual process of imparting it has not been disclosed here or elsewhere in the Gita by Vyāsa. It was Sri Mayananda Chaitanya who discovered this long forgotten process and elaborated it with practical demonstration in his most celebrated Sūtra-grantha – the Sarvāngayoga.

The Vedic Siddhānta of Divya-cakṣu is stated in the Gita in chapter XV ślokas 15 to 20. The Triputy Kṣara, Akṣara and Puruṣottama found in these ślokas is unfolded by Shri Māyānanda in his work – Divya-Dristi and the Bhagavad Gitopanisad, and the Sarvāngayoga. Readers are requested to see these works and get themselves enlightened. Commenting on the Gita’s Puruṣottamayoga Mayananda reveals:

Kṣara the Tree of Saṁsāra named Aśvattha is visible in Me. Aksara is my immutable impersonality as all-pervading Iśvara, and these two co-exist in Me, Puruṣottama, the Supreme self, the whole unified Universe.’ This vision of a triple consciousness – The ‘Three in One and One in Three’ is the essence of Vedic Vision. It embraces Vyaṣti, samaṣti as the threefold unity. This symbolic language of triputi is found in the following mantras:

  1. इदं विष्णुर्वि चक्रमे त्रेधा नि दधे पदम् | संमुळ्मस्य पांसुरे | (Ṛ1.22.17)
  2. त्रीणि पदानि वि चक्रमे विष्णुर्गोपाअदाभ्यः | अतो धर्माणि धारयन्| (RV.1.22.18)
  3. त्रीणि पदानि निहिता गुहास्य यस्तानि वेद स पितुष्पितासत् (AV.2.1.2)
  4. पादोऽसया विश्वा भूतानि त्रिपादस्याऽमृतं दिवि|ऽ (RV.10.90.3)
  5. त्रिपादूर्ध्वं उदैत् पुरुषः पादोऽस्येहाऽभवत् पुनः| (RV 10.90.4)

This symbolic language of triputi is the special and unique characteristic of the Vedamantras which aims at imparting the whole unified vision of Truth. Sri Mayananda clarifies the Vedic concept of triputi as follows:

‘क्षर, अक्षर और पुरुषोतम यह त्रिपुटी कल्पना ‘अनुभव’ सिद्ध करने को प्रथम नारायण से प्रगट हुई| परमात्मा एकही है; सगुण क्षर, निर्गुण अक्षर और परमात्मा पुरुषोतम यह जो त्रिपुटी कि भावना है वह मूल परमात्मा का स्वरूप समझाने के लिये अपने स्वभाव ने कि हुई है|’ मायानंद चैतन्य, बुध्द-सुक्त, खंड 1,पृ.१६३

Thus the tiputi is inherent in Nature (Svabhāva) of the Viśvarupa Paramātman. The rise of triputi aims at knowing the ultimate Reality. After enlightenment we see that it is a threefold unity. We see ourselves in all the three folds when we are awakened in Puruṣottama Consciousness. In this process of Learning (enlightenment) the rise (udbhava) and repose (laya) of the triputi appears in the Mutable Kṣara which is the lower nature (prakṛti) of Puruṣottama. His Higher Nature i.e. Immutable Aksara is everlasting. The Puruṣottama is the Absolute Reality, the Supreme Being. He is All in All. He is identified with Universe i.e the Visvarupa which is at once Kṣara (changing), Aksara (changeless) and the unified whole. When the Vedic seers proclaim – ‘पुरुष एवेदं सर्व’, ‘यत्र विश्वं भवत्यकरुपं’ they reveal that all multiplicity of form and colours perceived in the Kṣara Brahman inseparable abides in the Puruṣottama who is named as Viśvaṁ(sarvaṁ). Anekaṁ and Ekaṁ are relative terms which ultimately repose in Sarvaṁ i.e. the Absolute Truth. Thus the Veda established the advaita on highest plane of Supreme Consciousness embracing All in the One and the One in All. In fact this Vedic Vision of ‘Sarvaṁ’ transcends dvaita (Ksara) and advaita (Akṣara). This holistic vision of the Veda is superb, more splendid and practical than the traditional Vedāta’s attempts to establish advaita by accepting the unified Akṣara Brahman as ultimate reality (satyaṁ) and rejecting the manifold Kṣara as mithya. Sri Mayananda artificially examines the validity of traditional vedānta in these words- “वेदान्ती ‘सत्’ में ‘असत्’ भास को ग्रहण करते है| जब एक हि वस्तु है, तो उसमे कुछ अन्य विजातीय भास मानकर, उस भास को मिथ्या कहते हुए, उसे छोडने को कहते है| ‘सर्वं खल्विदं ब्रह्म” यह वेदान्तियो का वाक्य नाही, सिध्दान्तियोंका है| वेदान्ती सर्व को नाशमाज कहते है – ‘ब्रह्म सत्यं जगान्मिथ्या जीवो ब्रह्मैव नापरः’ यह अक्षर ब्रह्म का लक्ष्य है, ‘सर्व ब्रह्म (पुरुषोतम)’ का नाही; सर्व में मिथ्या भी सत् है| वेदान्ती जीव ब्रह्म कि ऐक्यता ्सिद्ध करने में फसें है; पर्वत – पाषाणादि को जोड कहते है|”

It is evident from these statements that traditional Vedanta needs to be reviewed, re-examined with strong and courageous heart in the light of the Vedic Vision. This holistic vision is a truly freeing experience, a process of liberation from what? It is liberation from numerous prejudices based on caste, color, creed, gender, region, language etc. from prejudices based on superstitions, economic supremacy, race superiority and intellectual arrogance. And positively, it is freedom from bigotry, sectarianism and religious fanaticism, freedom from hatred and violence against humanity and environment; it is freedom to explore, to investigate, to innovate and absolutely, it is freedom to accept truth even when it goes against one’s earlier notions and beliefs. Vedic Vision of the Universe confers such invincible freedom to the truth-seekers.

Mayananda’s revelation of the Vedic Vision enlightens us to communicate with the heart of the Vedic seers, appreciate their divine poetic excellence and universality (Viśvataṁakata). It gives us insight to distinguish the Veda from Śruti, faith from fanaticism, viśvadharma from organized religions. It shows karma-jñāna-bhakti as threefold unity which liberates man from corruption of thought and action. It leads him to be in harmony with himself and his environment. This awareness of the universe as a living organic unity of which man himself is the inseparable part inspires him to abstain from the major vices of our time viz. exploitation of human and natural resources, pollution of environment and lust of power. It makes individual transcend images worship centered around all popular conceptions of God, Soul, Spiritualism, Mysticism that divide mankind into thousands of cults and isms.

Man is in urgent need of developing a global culture. This cannot be done by dialectic or traditional methods. Chanting of the Vedas to the Gods, or reciting it in closed circles is not enough. Mere ritualistic or scholastic interpretations are also not enough to reach the heart of vedic revelations. So, let us re-understand the Veda (anubhava) and peer through the mystery of existence and come face to face with Truth.