Sadhana Panchakam, Instruction 18

Translation and Commentary by Jayaram V

3.2 Stay on the side of the best of the Vedas

Traditionally, a teacher was expected to teach and a student was expected to learn the knowledge of liberation in the context of the Vedas. Vedic tradition believed in the inviolability of the Vedas, holding them as the final authority in validating all metaphysical truths. They provided the foundation for all the beliefs and practices that were associated with the tradition and defined the way of life it upheld. Hence, in Vedic times it was expected of everyone to honor the Vedas and strictly adhere to their teachings.

From a historical perspective, it was an orthodox approach, which ensured uniformity and continuity of certain standards in the practice of Dharma and in establishing rigid guidelines of teaching and learning to prevent its decay and degradation through negligence and decadence. It also put limitations upon what the teachers were permitted to teach and the students were expected to learn. The authority of the texts, the rigid caste system and the fear of divine retribution ensured that the scriptures were untouched and remained incorruptible for a longtime despite testing circumstances.

In the absence of a written script, it was the best way to preserve the integrity of the texts from one generation to another and thereby of the tradition itself. It also ensured the preservation and continuation of the Vedic dharma and its numerous institutions, which subsequently formed the nucleus of present-day Hinduism and the way of life it upholds. However, even in ancient India, apart from the Vedic tradition, there were many other religious traditions which had their own scriptures, belief systems and methods of practice. Most of them did not hold the Vedas with the same reverence.

In today’s world, we are not bound by the authority of the Vedas or the values and standards which the Vedic culture imposed upon its adherents in the past. The Vedas are still followed rigorously by many in the upper echelons of society, while common people follow their own instincts and choose any text or method or teaching which pleases them.

Present day Hindus draw their inspiration from a variety of texts such as the Upanishads, the Bhagavadgita, Puranas, epics, sutras, commentaries, works of modern scholars or the teachings of a guru or a saint. They accept any text or scripture which agrees with their belief systems or the paths they choose. They have the freedom to choose from a variety of sources and written texts, not just the Vedas or their derivative works. Some even go beyond the confines of Hinduism and try to formulate a composite approach, using a mix of methods and practices from different religions and teacher traditions.

Yet, amidst all this confusion, modernity and diversity, one cannot ignore the silent but subtle influence of the Vedas. Their knowledge pervades almost all the teachings of Hinduism in visible and invisible ways. Their influence is everywhere, even in the most advanced teachings of present days scholars and spiritual teachers. One can discern it even in the tantras and agamas, which were once supposed to be different.

Present day Hinduism is so complex and varied due to the integration of diverse streams of thought into its core doctrines, which led to the development of a composite and multifaceted tradition in which one can find the best of every known philosophy and belief system which originated and thrived in the Indian subcontinent either in harmony or in opposition to the Vedas. Without an iota of guilt, a Hindu can pick his methods and beliefs from this vast treasure trove of knowledge and wisdom.

Today, the Vedas may not command as much authority and respect as they did in the past. Not everyone may accept them or adhere to their knowledge. Yet, the Vedas, especially the Upanishads, symbolize right knowledge or the knowledge which is useful to attain our spiritual goals. Hence, despite the freedom and the numerous choices we have today, we should not lose sight of the importance of choosing the right knowledge which is found in the Vedas and pursuing the right methods which have been traditionally found to be effective. In spiritual practice and in the pursuit of spiritual knowledge our methods and choices must fit into the larger framework of our spiritual goals and the ultimate purpose, which are purity, stability, transcendence and oneness with Self.

In choosing the right knowledge or true knowledge (vidya), you have to choose the knowledge of the Atman (self) or Brahman and avoid the inferior knowledge (avidya) or the knowledge which is associated with the fulfillment of worldly desires or achieving worldly goals. The Vedas approve of this approach. With regard to the knowledge of the self also, if you follow the Advaita tradition, you have to accept the nonduality of the highest self as the standard and align (samanvaya) your thinking and practice to it, so that you can stabilize your mind in the contemplation of it and attain peace and tranquility.

If you worship Hindu gods such as Brahma, Vishnu, Shiva or Shakti, it means that you are not only accepting the authority of the Vedas and their knowledge and wisdom but also following the ritual and spiritual practices that are approved by them. However, as the Vedas themselves suggest, you have to adapt as you make progress and change your methods and approaches to draw the mind farther and farther from the objective world to experience peace and tranquility and establish it in the self.

For example, if you worshipped the physical images of deities in the early stages, you have to transition from worshipping their gross forms to their subtle forms. Farther up the path, you have to discard their subtle forms also and remain fixed on the supreme Brahman who is without form (amurthi), without qualities and attributes (Nirguna) and beyond the mind and senses (para). The highest, supreme self is nondual, formless, indivisible and indistinguishable. He shall be the ultimate goal and the object of your worship, study, contemplation and philosophical inquiry.

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