Mundaka Upanishad. II-2-1 describes the whole universe as supreme Brahma Himself. Universe is the projection of Brahma to enjoy itself. The subtle form of universe is Prakrti

Brahma and Prakrti

The sovereign ordainer of the Vedas is Brahma who is the Universal God. The Vedic seers and sages while giving this epithet were aware that many wise and learned people through out the world may give different names to the Supreme Reality. Even in the Vedas apart from Brahma, in Atharva Veda the name Siva is also mentioned. There is a mention of epithet Visnu as well.. The later scriptures of other major religions named Him Allah, Ahur Mazda, Tao, Father in Heaven, and Ek Om Kar. Thus inspite of many names and epithets He remains only One.

           

Mundaka Upanishad. II-2-1 describes the whole universe as supreme Brahma Himself. Universe is the projection of Brahma to enjoy itself. The subtle form of universe is Prakrti, which is Brahma's Lila or His cosmic Play. He holds the universe with the spark of His yogic power (B.G.13-2). Prakrti is Kshetra and Brahma is Kshetrajna. In Bhagavad Gita Kshetra is both subtle and gross matter and Kshetrajna is Spirit. Thus, He pervades everywhere in Ksetra through His spirit. In the Vedic metaphysics, He is also the Soul of Prakrti. Harmony of soul, spirit, Prakrti as subtle and gross matter is the main theme of Vedas. R.V 1-164-20 contains a simile of two birds sitting on a tree. One bird eats its fruit and enjoys and the second bird sits as a silent spectator and watches the other bird eating and enjoying the fruit. The two birds are two spirits, one finite and the other infinite. Finite spirit of God described as Jiva, comes to the animate and inanimate life/things through Prakrti and infinite directly from God to the human beings as soul or atma. Prakrti in itself is non- intelligent owing to gunas but the Soul of God in Prakrti makes her intelligent through the knowledge contained therein.  The Spirit of God in the Nature is the energy principle of Prakrti and enjoys all her activities through her subtle exist­ence and gross universe. It is in this background Munadaka Upanishad refers that Brahma creates the universe to enjoy itself. Thus, there is not only harmony of soul and body, spirit and matter but also God, soul; spirit and Prakrti live in harmony. In Prakrti 33 devas and devis live in harmony. Therefore, harmony is Vedic Rta- a cosmic law of physical, social and moral order.

Incidentally, it is mentioned above that His spirit is finite and soul is infinite. This has to be viewed in the context of human beings and other animate and inanimate life/things. The spirit of God is made available to Prakrti and Universe during the stage of Sristi- divine Creation through His cosmic “Word”- shabad Brahma OM and is finally with drawn at the time of Pralaya or Samhara i.e Dissolutin or Withdrawal. Even though His Spirit is infinite and by creating the Nature and Universe HE remains  “Whole”. As far as Prakrti, Brahamand, animate and inanimate life is concerned it is finite. However, human manifested souls being divine remain immortal and part of the Infinite Brahma. Spirit being energy principle is not affected by deeds or Karma but human manifested soul (jivatma) is affected by human actions, thoughts and desires. The quality of spirit may be the same in all human beings but manifested souls are different due to effect of gunas, karma and knowledge.

     

This Vedic hymn relating to two birds sitting on a tree is one of the most important as various metaphysicists of later periods have interpreted differently. For Dvait Vedantists or dualists, tree is Prakrti, two birds are soul and spirit, and all these three are eternal along with God. Sankhya Darshana of Kapila Rsi even did not consider the need for God to explain the eternal aspect of Prakrti. There are metaphysicists who consider soul and spirit as one, they interpret two birds as God and soul sitting on a tree which is Prakrti but not eternal. For them Prakrti is subject to creation and dissolution and as such it is asat-non-existence or Maya. Whenever it is sat-in existence, God, soul and Prakrti remain in harmony. This hymn of Rig Veda is found in many Upanishads and other parts of Vedas. The great seer Patanjali also did not feel the need of God to explain his philosophy in his Yog Shastra but accepted that He is the first Guru-preceptor who helps in the understanding of Yogas expeditiously. Thus, Vedic metaphysics is clear that God does not live or act in history, His need is felt based on your thoughts and ideologies. In addition, Vedas cannot be identified or equated with God only, as there are many other subjects in these.

       

In Bhagavad Gita lord Krishna speaks as "I" i.e. Supreme Reality. In Atharva Veda 6-LXI-1 to 3, God's injunctions are also directly from Him as "I" relating to creation of Prakrti, Sun, air, water etc., and distinction between truth and untruth including revelation of Vedas by Him. To many who consider the path of Bhakti or devotion to God as supreme path, it is an ample proof that God did take human form due to His divine potency. Vedas thus came directly from him as "Shruti". It is inspite of the Vedic metaphysics that God is "aja"-unborn and transcends all images. Idols, icons and portraits cannot justify His Form being formless. The Vedic Maya resolves this conflict. Apart from this before Bhagavad Gita, there were only three Vedas. Atharva Veda was compiled much later when the concept of Personal God as Saguna Brahma with attributes and form had clearly developed. In Rig Veda, there is only “impersonal” God, who is ineffable and formless and is described there in as nirguna Brahma- beyond human description as even the words recoil while describing his infinite attributes.

          

He is Vishwa Karma, as such, He is the great Design­er, and Prakrti is His great Design. Vedas thus describe Prakrti as divine being. His creative art which human senses can see through the gross universe and perceive Prakrti's subtleties in the fragrance in air, earth, flowers and also the divine forces behind all physical phenomenon." Twashta" is another epithet in the Vedas for God who has provided His cosmic energy to Prakrti and thus she is Shakti- the storehouse of enormous cosmic power and energy. The sum total of that energy remains constant throughout her existence..

     

Twashta has made all these wonderful gross objects and articles of Prakrti, Sun, moon, earth, planets, galaxies and many others out of His invisible cause. Thus He helps human beings, animals, birds, fishes etc., in their proper development and growth by providing His Own knowledge made available to us through Spirit and Rta- the laws of necessity. However, the human beings are also provided the manifested souls for knowing the a-priori principles and Vedic knowledge for their development and attaining perfection. The purpose of birth as human being is to acquire and spread Vedic knowledge either as a-priori principles known to the soul or by study and understanding of Vedas (R.V 1-188-9). Having created Prakrti and the formative womb of matter the benign mother earth, God remains Unmoved Mover and makes Prakrti to work and function under His supervision (B.G. 9-9 and 10). Being the light of the light in the Nature, He resides in Prakrti and Prakrti resides in Him.It is in this background that Rig Veda 1-131-1 and Isa Upanishad mention," Whole is that, whole is this, from the whole, whole cometh, take whole from the whole, yet the whole remains."

The entire cosmos (Brahamand) and Prakrti are only 1/4th of Brahma (symbolically), 3/4th is heaven, subtle worlds where six other communities of human beings live and the abode of God - Brahmalok are other parts of Brahma. Thus, the entire universe, cosmos, Prakrti, heavens is Brahma Himself (R.V X-90-13 to 17). These hymns of Rig Veda and also XI-8-13 and 32 of Atharva Veda further mention that the entire Universe is His Body, Sun and moon are His eyes and the earth is His feet. This description of God clearly shows that no Form or category can describe Him as 3/4th part of His is in heaven, Brahmaloka and other subtle places not visible or perceivable by human senses and sense organs. The above descrip­tion through gross objects is only related to His 1/4th part. It is quite apparent that Vedic seers and sages depicted His Greatness and Vastness in a symbolic manner by avoid­ing giving any specific human or other form. The above hymns of Atharva Veda further make it clear that all 33 Prakrti devas that are in-charge of each set of attributes of divine Nature are also fused in God. Bhagavad Gita in the verse XI-16 explains His great­ness through His Virat Rupa, which has no beginning, no middle and no end. Human gross eyes cannot see and senses cannot visua­lise Him. Arjuna being lord Krishna's true devotee was bestowed with divine eyes to see Virat Rupa of God. This bestowing of divine eyes is more to explain that true devotees of God, having complete divine and spiritual knowledge can only realise his/her "real self" and thereafter can also see God who is every where. Thus knowing God, Prakrti and matter is complete knowledge. Divine, spiritual and material knowledge constitutes Vedic Vidya.

      

Since impure matter vitiates our intelligence and senses, the same can be purified through Vedic Vidya by following Rta, Dharma and Satya. Prakrti being our supreme mother, she helps in purifying the effect of gunas in the human beings, provided you move towards self-realisation and beyond gunas- described in Vedas as shunya sattava state. Only when you become pure, truthful, right­eous and transparent, first Prakrti reveals you her subtle form and only thereafter He will reveal you His Grandeur and Virat Rupa. It is therefore, quite apparent that to realise God and attain Moksha, knowing, understanding and following her guidance through her laws of necessity is the most important. Once you know Prakrti and follow her "niyams"-guidelines, your gross body in the shuddha sattva state also becomes divine. It is at this stage Aura appears. Thus without matter, selfless karma, action without attachment to result, knowledge of gunas, mahabhutas and mahatatvas, spirit of God reaching us through Prakrti and her other attributes, laws and other blessings, no one can reach the abode of God-Vaikuntha. The gateway to Vaikuntha passes through Prakrti.

      

In the Vedas, matter is given importance when not bereft of spirit. "Do not Holy One abandon us to hunger or wicked aggressor, do not condemn us to abject poverty." Simi­lar prayers are against excessive riches. R.V VII-1-19, 22 and VIII-45-36 clearly emphasise moderation. "May we be rich in simple nourishing food" (Y.V. 8-53) and we spread Rta, Satya and Vedic knowledge. O, Supreme Brahma you are Rta and Satya." Jnanam Ritam satyam" (Mahanryana Upanishad 1-6). Thus, a person can find God in Rta by following His laws and by remaining transparent and truthful. The trinity of God's spirit, subtle Prakrti and gross universe also become as Brahma. The entire Nature and uni­verse are temples of God (Taittriya Upanishad). Chhandogya Upanishad also refers to Prakrti, as temple of God as the soul of God is also present in Prakrti and the universe. Those who are keen to see God in any gross form can always see Him in stars, planets, sun, moon etc. Those who know that He is even sub­tler than the subtlest can only see Him after penetrating the veils of Maya in Prakrti and Universe. Separate it from extraneous adjuncts, rituals and man-made temples of marble, idols, icons and worship for ostentation. Study of Vedas help in removing these extraneous adjuncts and there after Prakrti will soon appear as illusory, not real as soon as ultimate truth about Brahma is known (Sankracha­rya). After all Prakrti is the subtle garment of God as believed by Vashishat advait vedantists. Its gross form is for the enjoyment of your soul and spirit. Vedas therefore, advise do not exploit matter and use it for your minimum need. Your soul never enjoys when you take some one else's share.

           

God and Prakrti are thus one and different like God and soul. All things, objects, categories tend to become One when spiritualism and divinity in these reach at their perfec­tion. At gross level owing to vehement effect of gunas these along with Nature, soul and matter remain different but always yearning to reach perfection. God's immanence make it part of Prakrti, yet God is "chit" and Prakrti is "achit" as Prakrti has no consciousness of its own. God is omniscient, Prakrti is non intelligent being con­stituted of only subtle gunas which in themselves do not have intelligence but particular constant characteristics .The spirit provides Mahat to Prakrti which is the sum total of intelligence of all animate and inanimate life. Prakrti cannot create her own laws and being the perfect mother she conveys these laws of God - Rta, through her Book of Nature ensures discipline, regulari­ty and transparency and expects their stern observance. After creating Prakrti, universe, animate and inanimate life, HE remains aloof and undergoes no change (R.V. X-90-2) and becomes the innermost self of the phenomenal world and human beings as Narayana. Nara is human beings and Ayana is dwelling place- the one who dwells in human beings as Siva (pure) and Shambhu (auspicious).

Later scriptures even preferred the epithet Shiva or Shambhu for God. His attribute of all pervasiveness as Visnu is mentioned in Bhagavad Gita, two didactic books of mythology Ramayana and Mahabharta. A stage reached in the evolution of Hindu Dharma that epithets Visnu and Shiva became far more important than Brahma. The harmony of three names/epithets for God was achieved through the concept of Trinity. The epithet Brahma continued to lose its importance and two major sects Vaishnoites and Shivites spreaded throughout India amongst Hindus. While Hindus have now a few hundred thou­sands of temples in India and abroad where the major deities are either Visnu or his later mythological incarnations as Rama and Krishna but hardly a very few temples are entirely dedicated to Brahma. To my limited knowledge one temple at Pushkar in Rajasthan and another at Katasraj now in Pakistan are mainly dedicated to Brahma. In most of the Vishnuites and Shivites temples, some times a small idol or statue is installed for Brahma in a corner along with hundreds of minor deities. Vedic metaphysics is not very particular about the name of the God, being nameless and formless. Only some wise men and learned people tend to give some name to God. However, for the understanding of Vedic metaphysics, the epithet Brahma would be mostly used.

The relationship of God and Nature is also found in Plato's theory of Forms and Ideas. Ideas of Plato are from the Greek word Eidoes - meaning shape or appearance. Men try to copy these Forms and Ideas in a poor manner, which are short-lived and normally imperfect. In Nature these shapes are normally round, sun, moon, planets, apples, peas, play balls etc. Many places these Forms or Ideas are much like geometrical formulae ex­pressing the law or principles that govern the physical world. There is hierarchical principle that governs the physical world. There is hierarchical system of Forms- matter, earth, planets, universe, Nature and God, logically and onto­logically inter related with Supreme Being at the top. Nature with infinite species and multiplicity forms its base. Thus in his theory of Forms and Ideas Plato visualised from sub atomic round particles to all gross and subtle objects and subjects below God as Summan Genus and the ultimate reality. All others including Nature are lower reality and can be described as phenomenal world and universe. Do not disturb the ordered system of Forms and Ideas. Vedas describe this ordered system is being maintained by supreme Brahma with the help of 33 Prakrti formless devas who provide all human beings, all living creatures three fold protection to guard us, three fold light to aid us and be­friend us. Holy Bible in Mathew V-45 explains in a more divine language, "He sendeth rain equally on the just and unjust." Being on the top of this hierarchy, He shows mercy and benevolence on all of us (R.V. V11-101-2).