Is the universe itself God?
In the previous article, we discussed “rationalism” and in this article we will discuss the philosophical idea “pantheism”.
Pantheism is a philosophical view that equates God with the universe, suggesting that the divine is inherent in all things. In this view, the cosmos is not a separate creation but a manifestation of the divine itself.
Baruch Spinoza is the philosopher most closely associated with Pantheism. His work, particularly Ethics, outlines a system where God and Nature are identical. Spinoza’s ideas have had a profound impact on philosophical and theological thought, and he is considered one of the most important figures in the history of Western philosophy.
Albert Einstein believed in a God that reveals itself in the “orderly harmony of what exists,” not a personal God who intervenes in human affairs. He described this view as close to Spinoza’s Pantheism.
In this article, we will discuss the Vedic perspective of Pantheism.
The Vedic Perspective – distinction of God and Universe
The Vedic tradition, while it acknowledges the divine nature of the universe, distinguishes between the material world (prakriti) and the supreme consciousness (Purusha or Brahman).
Except for few sub-schools of Vedanta, almost all of the Vedic wisdom considers the material world to be distinct from “God”.
Samkhya Philosophy and Parinama-vada
The Samkhya theory: The Samkhya school of philosophy, proposes the theory of parinama-vada, which means “theory of transformation.” According to this theory, the material world (prakriti) undergoes a series of transformations, evolving from a subtle state to a gross state. This transformation is experienced by the consciousness (Purusha).
Distinction: Since the classical Samkhya school did not accept a supreme consciousness or God, it is called Nirishwara Samkhya. Yet it distinguishes between matter and consciousness.
Influence: Some scholars suggest that the Samkhya school of Indian philosophy may have influenced René Descartes’ development of his dualism. Both Samkhya and Cartesian dualism posit two fundamental realities: consciousness and matter. Samkhya distinguishes between Purusha (pure consciousness) and Prakriti (matter, including the mind and body), while Descartes differentiates between mind (res cogitans) and body (res extensa).
Yoga philosophy
Vishesha Purusha: Yoga Darshana is considered Sa-ishwara Samkhya, because it acknowledged the existence of “supreme consciousness” (Vishesha Purusha). Like other Vedic schools of thought, Yoga Darshana identifies consciousness (both individual & cosmic) as distinct from the material world.
Rejection of pantheism: both Samkhya & Yoga Darshana reject the idea of Pantheism and hold that consciousness is distinct from material world. The same position can be seen in almost all schools of Vedic thought.
Vedanta or Vedic philosophy:
Vedanta school of Vedic thought offers a much wider perspective. Sri Shankaracharya’s Advaita philosophy considers a different approach, few of its camps identifying the material world as direct manifestation of God. Sri Ramanujacharya’s Vishishtadvaita says that the material world is an inseparable constituent of God. Sri Madhwacharya’s Tattva-vada holds that material world is completely distinct from God.
Advaita Vedanta: Different camps of scholars consider material world as either (a) a direct manifestation of almighty; or (b) mere appearance of almighty; or (c) absolutely non-existence. So, the idea that the material world is a direct manifestation of almighty – has similarity with Pantheism but others don’t.
Vishishtadvaita: Material world is considered an inseparable constituent of almighty and it is neither mere appearance nor non-existent. Hence this idea resonates more with the idea of Pantheism.
Tattva-vada: Plurality of reality is acknowledged and material world, individual souls and the almighty are considered to exist distinctly. In tattva-vada, material world and individual souls are “dependent reality” and almighty is considered “independent reality”. Hence in Tattva-vada, there is direct negation of Pantheism.
One can observe that super majority of Vedic thought holds that “God” is different from the world, but few sub-schools do have similarity with Pantheism. Within this vast Vedic way of enquiry, one should embrace diversity of thought and the inherent liberal system open for all kinds of thought process.
Integrating Philosophy and Practice
Individualism: The answer to the question – whether world itself is God or the God exists beyond the physical world – have to be ascertained by individual spiritual enquiry. The external shastras provide valuable knowledge for individual Sadhaka to meditate upon and find answers subjectively at the individual level.
Inquisitiveness: Sadhaka, instead of concluding that any one thought is absolute, should develop inquisitiveness and openly embrace all kinds of thought processes. One should remember that the ultimate truth is not revealed from outside but it is revealed from inside. Hence to keep the spiritual journey afloat, one must not make the mistake of drawing conclusions but must keep an inquisitive mind.
The take away: Understanding the philosophical underpinnings of Vedic spirituality can deepen our spiritual practice. By recognizing the interplay between the divine and the material, we can cultivate a more balanced and enlightened perspective and progress in our spiritual journey.
In the next article, we will discuss the philosophical idea “Panentheism”.
Madhwesh K
Vedic Tribe
