Has the ancient Vedic Vrtra faded away into oblivion, or has this important teaching been preserved in later philosophical teachings.

In an earlier article I explored the Vedic concept of Vrtra, (refer to Vrtra the Spiritual Adversary originally printed in the Vedic Friends Journal and first issue of the Universal Yoga newsletter), in the article it was demonstrated that Vrtra was the ego and the adversary of spiritual realization.  At least 8000 years have passed since Vedic society was at its height.  The Vedas, while still the spiritual authority for India and Hinduism, has become less known to the average person.  Vedic commentaries have been replaced often with more modern commentaries.  The reality is that Vedic terms have only been replaced with newer terms that are explaining the same original Vedic concepts with a slant toward the modern intellect. 

An old teaching from India reminds each of us that the ancient wisdom of the Vedas will reveal itself in new terms as one grows deeper in their spirituality.  While little has changed between ancient men and modern men, the mentality and mental agility has changed greatly.  Ancient men had a rich and deep understanding of symbolism and symbolic language.  Modern men have all but lost the ability to relate to ancient symbolic language.  This has resulted in the older teachings becoming often a subject for scholars and the deep spiritual insight being often ignored, especially by western scholars. 

We often make the mistake of trying to interrupt symbolic language through modern eyes.  This process is often doomed to failure.  The rishi’s and sages recognized this changing landscape within the consciousness of humanity.  They attempted to preserve ancient symbolic knowledge in terms that would be more understandable to modern men.  As the world age continued to change, texts such as the Brahmanas were recorded.  This eventually gave way to a few works known as the “Aranyakas”.

The Aranyakas were to be studied by those who were retiring from their daily activities.  It was intended for students that were beginning to immerse themselves into deep spiritual study and meditation for the remainder of their life.  The Aranyakas are eventually found in the oldest Upanishads such as the Brhadaranyaka.  These are among the oldest and more esoteric Upanishads, and often overlooked in commentaries regarding the Upanishads.  They are extremely important works, conveying deep mystical truths and realizations. The Aranyakas bridge the gap between the Brahmanas and the Upanishads. 

The Upanishads are often said to be a total number of 108, but in reality the total is hundreds more.  Most books will only focus on what is considered the 10-14 most important Upanishads.  While this could be an issue of debate it is best left for another article.  In later times, works such as the Yoga Sutras of Patanjali became very important, especially in the West. 

The Upanishads form a foundation of Vedanta philosophy.  Vedanta has been expanding greatly in the East and the West.  Vedanta teaches in a more scientific format, which is appealing to the modern scientific mind.  Moreover, has the concept of Vrtra become lost in Vedanta or the Yoga Sutras?  The answer is clearly NO. 

Vrtra, the Vedic adversary to Indra comes from the Sanskrit root Vr which means, “to cover”.  It is a reference to the ego (ahamkara).  Vr is also distantly related to Vrtti, which means thought.  It is important to note that most sages and swamis of later eras would have been schooled in the Vedas to some extent.  Surely, they would have chanted Vedic mantras and have performed Yajna’s and/or other rituals.  Recognizing that the symbolic language was becoming lost Vedanta began to present Vrtra in a different, clearer light for the modern world age.  In Vedantic philosophy Vrtra is referred to as avarana, which means to cover, commonly called avarana shakti, or the power to conceal.  It is avarana shakti that keeps the kundalini energy in a tamasic (static) state.  Avarana is also referenced in the Atma Bodha, in verse 14 where it specifically deals with the veiling power of Avidya (ignorance).  In fact the root of Avidya is avarana, or Vrtra.  This veiling power (avarana shakti) in Vedic teachings also gives rise to the ego, via thought.  In Vedantic philosophy what gives rise or birth to the ego is thought. 

Even Shree Shankaracharya, the famed reformist of Hinduism has referenced this in his work, Vivekacudamani.  In verse 139 while discussing tamas (which can also reference Vrtra in this section) he also refers to a serpent or dragon obscuring the sun (… Tamomayii raahurivarkabimbam).  The serpent or dragon (rahu) is a reference to Vrtra the function of Rahu the node of the moon.  This is a later function of Vrtra in terms of Vedic astrology also.  This is also a clear reference to the Vedic conflict between Indra and Vrtra.  It is their battle between to bring the sun from obscurity within the cave, or in more modern terms, self-realization.

This thought principle is not lost in the Yoga Sutras, where it says: Yogas Chitta Vritti Nirodha (Yoga is the restraint/control of the thoughts within the field of the mind. B1. 2) Vritti is again a reference to thought.  Some scholars feel that this is the most important sutra in the yoga sutras.  If one can fully understand this sutra there is no need to study the rest.  Some scholars have argued that the remainder of the sutras is to provide an approach to deal with the second sutra.  Here again we see that Vrtra, the enemy to realization, has appeared again as thought.  This same concept appears in Advaita philosophy teaching that thought gives rise to the ego.

 Being the shadow of Indra, Vrtra is also karma.  We find references to karma in most, if not all, major philosophical and religious systems of India.  Victory over karma (Vrtra) is obtained through sadhana (Indra). 

As previously mentioned Vrtra is a function or another name for the north node of the moon, rahu.  It would appear that we could approach Vrtra from an astrological standpoint also.  In the astrological chart, Rahu would indicate Vrtras activities as well, as Rahu is often a powerful indicator of karma.  Other planets to consider would be the moon, as it represents the emotional field of the mind.  Ketu the southern node of the moon would also be an important factor, and is often a karma indicator.  If the sun was flowing in its lower energy (ego), stones such as ruby, and herbs that increase the solar energy (cayenne as an example) could increase the Vrtra energies manifesting in a person's life.  Vedic astrology provides a means, through remedial techniques, to assure that these energies are not increased through improper use of herbs and gems.

Combining Ayurveda and Vedic astrology, we see that Rahu (Vrtra) behaves as Saturn a vatta planet.  Herbs that increase vata could potentially increase the powers of Rahu with longer-term use.  Most likely short-term use would have therapeutic benefits and not aggravate Rahu on the level of Vrtra.  It would be important to consult a qualified ayurvedic practitioner before attempting to address Vrtra via herbs and stones.  These would be more secondary considerations. 

The ancient texts continue to teach similar eternal principles, but as world ages change the terms and our understanding of them must change also.  Whether the name is Vrtra of the Vedic age, Vritti of the Yoga Sutras, or avarana of the Vedantic teachings, Rahu of Vedic astrology, the challenge remains the same.  To pull back the veil of illusion and realize the eternal truth that is always.  Truth is eternal.  It is only our perceptions that modify the terms used to describe it. 

 

All Sanskrit translations are by Yogi Harinam Baba Prem Tom Beal.

Copyright 2003.  All Rights reserved.

 Sources:

Dr. David Frawley (Pandit Vamadeva Shastri)  www.vedanet.com

From the River of Heaven by Dr. David Frawley.

 Sanskrit:

Rg Veda

Yoga Sutras Of Patanjali

Upanishads

Mantra Pushpam

Vivekacudamani of Sri Shankaracharya.

Atma Bodha.