Starting the magnum opus “The God of the Vedas” series

God and I are long-time friends. I have perhaps given more thought to the issue of God than most of us, maybe because of my existential blues or maybe because of a deeper aspect of my personality. This is a post I wanted to write from a very long time and I chose this title for the first part of my book because I have mulled quite a lot on it. “The God of the Vedas” is a series of 3 major portions viz God on Trial (where I moot the concept of God), Kundalini (where I discuss a famous meditation model) and Convergence (where science meets the Vedas).
“God on Trial” reverberates an epoch symbolizing the atheist movements around the world and how, during the troubled waters that religion has had to navigate in the face of the assaults of the new scientific mind, all the tenets of religion and the basic assumptions about God have been questioned.
I, for one, am for the questioning of the “version” of God expounded in one’s own religious tradition and hence since this series is going to be centred on mine, I chose this befitting name “The god of the Vedas”. I use the small letter “g” for god instead of denoting it with a big G specifically because I wanted initially to strip the concept bare of all the deference we look at it since I wanted to reconsider much of what we think God is about. Here, it is necessary to point out that I’m far from an atheist trying to hammer on God and all the he stands for. Rather, I seek to promote a philosophical consideration of the issue in the hope that the concept itself evolves and is demystified. The Vedic literature itself views God as something that cannot be understood by the puny, ‘conditioned’ human mind. This is where I hit my first wall as a religious practitioner. That God couldn’t be accessible with the faculty I held most dear, wasn’t really digestible to me. However, I am also a practitioner of the Brahma-Madhava Gaudiya Sampradaya, popularly known today as Iskcon or the Hare Krishna movement.
Since I am also a practitioner, I learn not only from intellectual cogitation but also through the religious experience which by itself is anathema to a purely cerebral consideration of religion. This is where most noted atheists e.g. Richard Dawkins, Christopher Hitches, Brian Cox and Sam Harris hit a wall of their own. Ever since I have integrated the praxis of religion within the purview of my religious journey, I have learnt a lot.
Kundalini is an aspect of virtually all paths of yoga and it is usually dormant in the majority of us, lying at the base of the spine near the coccyx. Kundalini for me has been an incredible learning curve and it is what has enabled me to integrate the cerebral with the experiential side of religion. By religion here, I mean yoga and since I have been practising bhakti-yoga or devotional service, it isn’t devoid of a certain ritualistic dimension.
Finally, I broach the issue of convergence in the domain of science and the Vedas which is my predilection. Much of the material from this portion of the series is inspired from the amazing blogger that Ajit Vadakayil is. Notwithstanding his eccentricities and opinionated conclusions, it is through him only that I have learnt and truly seen how much Hinduism is imbued with science and how the “fractal” minds of the Maharishis produced a work of amazing profundity that are the Vedic literatures. In it, one obtains not only esoteric knowledge but also exoteric ones such as astronomy and astrology, medicine or Ayurveda, the laws of Mankind through the Manu Samhita and so on.
I have since learnt that Hinduism is not a misnomer but rather an integrated corpus of knowledge that stands unique in the liturgy of all religions on this planet. For me, it is perhaps that Mother religion from which all other major religions are mere spin-offs. This is a very strong stance but if truth works, then there is some kind of truth to Hinduism or Sanatana Dharma that is liberating and this is what gives it such a unique cachet.
The dint of truth is unmistakeable and worth exploring with all the mental and experiential vigour at our disposal, since Sanatana Dharma is a journey of self-transformation which guarantees the mission of human life. Yes, human life has a purpose and it is not an accidental one, born from a speck of dust having risen out of a cosmic explosion which itself is inexplicable. This purpose is common to all of us. To boot, Hinduism embraces the notion of Vasudhaiva Kutumbakam which holds that the world is one big family and understanding it leads us closer to understanding the Mind of God and His plan for all of us.

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