|
|
Classification of the Vedic literature.
A beginner who is introduced for the first time to the study
of later Sanskrit literature is likely to appear somewhat confused
when he meets with authoritative texts of diverse purport and
subjects having the same generic name "Veda" or "S'ruti"
(from
_s'ru_ to hear); for Veda in its wider sense is not the name of any particular book, but of the literature of a particular epoch extending
over a long period, say two thousand years or so. As this literature
represents the total achievements of the Indian people in different
directions for such a long period, it must of necessity be of a
diversified character. If we roughly classify this huge literature from
the points of view of age, language, and subject matter, we can point out
four different types, namely the Samhitâ or collection of verses (_sam_
together, _hita_ put), Brâhmanas, Âranyakas ("forest treatises")
and the Upanisads. All these literatures, both prose and verse,
were looked upon as so holy that in early times it was thought
almost a sacrilege to write them; they were therefore learnt by
heart by the Brahmins from the mouth of their preceptors and
were hence called _s'ruti_ (literally anything heard)[Footnote ref 1].
The Samhitâs.
There are four collections or Samhitâs, namely Rg-Veda, Sâma-Veda,
Yajur-Veda and Atharva-Veda. Of these the Rg-Veda is probably the
earliest. The Sâma-Veda has practically no independent value, for
it consists of stanzas taken (excepting only 75) entirely from the Rg-Veda, which were meant to be sung to certain fixed melodies, and
may thus be called the book of chants. The Yajur-Veda however contains
in addition to the verses taken from the Rg-Veda many original prose
formulas. The arrangement of the verses of the Sâma-Veda is solely with
reference to their place and use in the Soma sacrifice; the contents
of the Yajur-Veda are arranged in the order in which the verses were
actually employed in the various religious sacrifices. It is therefore
called the Veda of Yajus--sacrificial prayers. These may be contrasted
with the arrangement in the Rg-Veda in this, that there the verses are
generally arranged in accordance with the gods who are adored in them.
Thus, for example, first we get all the poems addressed to Agni or the
Fire-god, then all those to the god Indra and so on. The fourth
collection, the Atharva-Veda, probably attained its present form
considerably later than the Rg-Veda. In spirit, however, as Professor
Macdonell says, "It is not only entirely different from the _Rigveda_
but represents a much more primitive stage of thought.
[Footnote 1: Pânini, III. iii. 94.]
|
|
|
|
|
|
While the _Rigveda_ deals almost exclusively with the higher gods as conceived by a
comparatively advanced and refined sacerdotal class, the _Atharva-Veda_
is, in the main a book of spells and incantations appealing to the demon
world, and teems with notions about witchcraft current among the lower
grades of the population, and derived from an immemorial antiquity. These
two, thus complementary to each other in contents are obviously the most
important of the four Vedas [Footnote ref 1]."
The Brâhmanas. [Footnote ref 2]
After the Samhitâs there grew up the theological treatises called the
Brâhmanas, which were of a distinctly different literary type. They
are written in prose, and explain the sacred significance of the
different rituals to those who are not already familiar with them.
"They reflect," says Professor Macdonell, "the spirit of an age
in
which all intellectual activity is concentrated on the sacrifice,
describing its ceremonies, discussing its value, speculating on its
origin and significance." These works are full of dogmatic assertions,
fanciful symbolism and speculations of an unbounded imagination in the
field of sacrificial details. The sacrificial ceremonials were probably
never so elaborate at the time when the early hymns were composed.
But when the collections of hymns were being handed down from generation
to generation the ceremonials became more and more complicated. Thus
there came about the necessity of the distribution of the different
sacrificial functions among several distinct classes of priests. We may
assume that this was a period when the caste system was becoming
established, and when the only thing which could engage wise and religious
minds was sacrifice and its elaborate rituals. Free speculative thinking
was thus subordinated to the service of the sacrifice, and the result
was the production of the most fanciful sacramental and symbolic system, unparalleled anywhere but among the Gnostics. It is now
generally believed that the close of the Brâhmana period was not later
than 500 B.C.
[Footnote 1: A.A. Macdonell's _History of Sanskrit Literature_, p. 31.]
[Footnote 2: Weber (_Hist. Ind. Lit_., p. 11, note) says that the word
Brâhmana signifies "that which relates to prayer _brahman_." Max
Muller (_S.B.E._, I.p. lxvi) says that Brâhmana meant "originally the sayings
of Brahmans, whether in the general sense of priests, or in the more
special sense of Brahman-priests." Eggeling (S.B.E. XII. Introd. p. xxii)
says that the Brhâmanas were so called "probably either because
they were intended for the instruction and guidance of priests (brahman)
generally; or because they were, for the most part, the authoritative
utterances of such as were thoroughly versed in Vedic and sacrificial
lore and competent to act as Brahmans or superintending priests." But
in view of the fact that the Brâhmanas were also supposed to be as
much revealed as the Vedas, the present writer thinks that Weber's view
is the correct one.]
|
|
|
|
|
The Âranyakas.
As a further development of the Brâhmanas however we get the
Âranyakas
or forest treatises. These works were probably composed for old men who
had retired into the forest and were thus unable to perform elaborate
sacrifices requiring a multitude of accessories and articles which could
not be procured in forests. In these, meditations on certain symbols
were supposed to be of great merit, and they gradually began to supplant
the sacrifices as being of a superior order. It is here that we find
that amongst a certain section of intelligent people the ritualistic ideas
began to give way, and philosophic speculations about the nature of
truth became gradually substituted in their place. To take an
illustration from the beginning of the Brhadâranyaka we find that
instead of the actual performance of the horse sacrifice (_as'vamedha_)
there are directions for meditating upon the dawn (_Usas_) as the head
of the horse, the sun as the eye of the horse, the air as its life, and
so on. This is indeed a distinct advancement of the claims of speculation
or meditation over the actual performance of the complicated ceremonials
of sacrifice. The growth of the subjective speculation, as being capable
of bringing the highest good, gradually resulted in the supersession of
Vedic ritualism and the establishment of the claims of philosophic
meditation and self-knowledge as the highest goal of life. Thus
we find that the Âranyaka age was a period during which free thinking
tried gradually to shake off the shackles of ritualism which had fettered
it for a long time. It was thus that the Âranyakas could pave the way
for the Upanisads, revive the germs of philosophic speculation in the
Vedas, and develop them in a manner which made the Upanisads the source
of all philosophy that arose in the world of Hindu thought.
The Rg-Veda, its civilization.
The hymns of the Rg-Veda are neither the productions of a
single hand nor do they probably belong to any single age. They
were composed probably at different periods by different sages,
and it is not improbable that some of them were composed before the Aryan people entered the plains of India. They were handed
down from mouth to mouth and gradually swelled through the new additions
that were made by the poets of succeeding generations. It was when the
collection had increased to a very considerable extent that it was
probably arranged in the present form, or in some other previous forms
to which the present arrangement owes its origin. They therefore reflect
the civilization of the Aryan people at different periods of antiquity
before and after they had come to India. This unique monument of a long
vanished age is of great aesthetic value, and contains much that is
genuine poetry. It enables us to get an estimate of the primitive
society which produced it--the oldest book of the Aryan race.
The principal means of sustenance were cattle-keeping and the
cultivation of the soil with plough and harrow, mattock and hoe,
and watering the ground when necessary with artificial canals.
"The chief food consists," as Kaegi says, "together with bread,
of various preparations of milk, cakes of flour and butter, many
sorts of vegetables and fruits; meat cooked on the spits or in pots,
is little used, and was probably eaten only at the great feasts and
family gatherings. Drinking plays throughout a much more important
part than eating [Footnote ref 1]." The wood-worker built war-chariots
and wagons, as also more delicate carved works and artistic cups.
Metal-workers, smiths and potters continued their trade. The
women understood the plaiting of mats, weaving and sewing;
they manufactured the wool of the sheep into clothing for men
and covering for animals. The group of individuals forming a
tribe was the highest political unit; each of the different families
forming a tribe was under the sway of the father or the head of
the family. Kingship was probably hereditary and in some cases
electoral. Kingship was nowhere absolute, but limited by the
will of the people. Most developed ideas of justice, right and
law, were present in the country. Thus Kaegi says, "the hymns
strongly prove how deeply the prominent minds in the people
were persuaded that the eternal ordinances of the rulers of the
world were as inviolable in mental and moral matters as in the
realm of nature, and that every wrong act, even the unconscious,
was punished and the sin expiated."[Footnote ref 2] Thus it is only right
and proper to think that the Aryans had attained a pretty high degree
[Footnote 1: _The Rigveda_, by Kaegi, 1886 edition, p. 13.]
[Footnote 2: _Ibid_. p. 18.]
|
|
|
|
|
|
of civilization, but nowhere was the sincere spirit of the Aryans
more manifested than in religion, which was the most essential and
dominant feature of almost all the hymns, except a few secular
ones. Thus Kaegi says, "The whole significance of the Rigveda
in reference to the general history of religion, as has repeatedly
been pointed out in modern times, rests upon this, that it presents
to us the development of religious conceptions from the earliest
beginnings to the deepest apprehension of the godhead and its
relation to man [Footnote ref 1]."
The Vedic Gods.
The hymns of the Rg-Veda were almost all composed in
praise of the gods. The social and other materials are of secondary
importance, as these references had only to be mentioned incidentally
in giving vent to their feelings of devotion to the god.
The gods here are however personalities presiding over the diverse
powers of nature or forming their very essence. They have
therefore no definite, systematic and separate characters like the
Greek gods or the gods of the later Indian mythical works, the Purânas. The powers of nature such as the storm, the rain, the
thunder, are closely associated with one another, and the gods
associated with them are also similar in character. The same
epithets are attributed to different gods and it is only in a few
specific qualities that they differ from one another. In the later
mythological compositions of the Purânas the gods lost their
character as hypostatic powers of nature, and thus became actual
personalities and characters having their tales of joy and sorrow
like the mortal here below. The Vedic gods may be contrasted
with them in this, that they are of an impersonal nature, as the
characters they display are mostly but expressions of the powers
of nature. To take an example, the fire or Agni is described, as
Kaegi has it, as one that "lies concealed in the softer wood, as
in a chamber, until, called forth by the rubbing in the early
morning hour, he suddenly springs forth in gleaming brightness.
The sacrificer takes and lays him on the wood. When the priests
pour melted butter upon him, he leaps up crackling and neighing
like a horse--he whom men love to see increasing like their own
prosperity. They wonder at him, when, decking himself with
[Footnote 1: _The Rigveda_, by Kaegi, p. 26.]
changing colors like a suitor, equally beautiful on all sides, he
presents to all sides his front.
"All-searching is his beam, the gleaming of his light,
His, the all-beautiful, of beauteous face and glance,
The changing shimmer like that floats upon the stream,
So Agni's rays gleam over bright and never cease."
[Footnote ref 1] R.V.I. 143. 3.
They would describe the wind (Vâta) and adore him and say
"In what place was he born, and from whence comes he?
The vital breath of gods, the world's great offspring,
The God where'er he will moves at his pleasure:
His rushing sound we hear--what his appearance, no one."
[Footnote ref 2] R.V.X. 168. 3, 4.
It was the forces of nature and her manifestations, on earth
here, the atmosphere around and above us, or in the Heaven
beyond the vault of the sky that excited the devotion and
imagination of the Vedic poets. Thus with the exception of a
few abstract gods of whom we shall presently speak and some
dual divinities, the gods may be roughly classified as the
terrestrial, atmospheric, and celestial.
Polytheism, Henotheism and Monotheism.
The plurality of the Vedic gods may lead a superficial enquirer
to think the faith of the Vedic people polytheistic. But an intelligent
reader will find here neither polytheism nor monotheism but a simple
primitive stage of belief to which both of these may be said to owe
their origin. The gods here do not preserve their proper places as in
a polytheistic faith, but each one of them shrinks into insignificance
or shines as supreme according as it is the object of adoration or not.
The Vedic poets were the children of nature. Every natural phenomenon
excited their wonder, admiration or veneration. The poet is struck
with wonder that "the rough red cow gives soft white milk." The
appearance
or the setting of the sun sends a thrill into the minds of the Vedic
sage and with wonder-gazing eyes he exclaims:
"Undropped beneath, not fastened firm, how comes it
That downward turned he falls not downward?
The guide of his ascending path,--who saw it?"
[Footnote Ref 1] R.V. IV. 13. 5.
The sages wonder how "the sparkling waters of all rivers flow
into one ocean without ever filling it." The minds of the Vedic
[Footnote 1: _The Rigveda_, by Kaegi, p. 35.]
[Footnote 2: _Ibid_, p. 38.]
|
|
|
|
|
|
people as we find in the hymns were highly impressionable and
fresh. At this stage the time was not ripe enough for them to
accord a consistent and well-defined existence to the multitude
of gods nor to universalize them in a monotheistic creed. They
hypostatized unconsciously any force of nature that overawed
them or filled them with gratefulness and joy by its beneficent or
aesthetic character, and adored it. The deity which moved the devotion
or admiration of their mind was the most supreme for the
time. This peculiar trait of the Vedic hymns Max Muller has called
Henotheism or Kathenotheism: "a belief in single gods, each in turn
standing out as the highest. And since the gods are thought of
as specially ruling in their own spheres, the singers, in their special
concerns and desires, call most of all on that god to whom they
ascribe the most power in the matter,--to whose department if I
may say so, their wish belongs. This god alone is present to the mind
of the suppliant; with him for the time being is associated everything
that can be said of a divine being;--he is the highest, the only
god, before whom all others disappear, there being in this, however,
no offence or depreciation of any other god [Footnote ref 1]."
"Against
this theory it has been urged," as Macdonell rightly says in his _Vedic
Mythology_ [Footnote ref 2], "that Vedic deities are not represented as
'independent of all the rest,' since no religion brings its gods into
more frequent and varied juxtaposition and combination, and that even
the mightiest gods of the Veda are made dependent on others. Thus Varuna and Sűrya are subordinate to Indra (I. 101),
Varuna and
the As'vins submit to the power of Visnu (I. 156)....Even when a
god is spoken of as unique or chief (_eka_), as is natural enough in
laudations, such statements lose their temporarily monotheistic
force, through the modifications or corrections supplied by the context
or even by the same verse [Footnote Ref 3]. "Henotheism is therefore an
appearance," says Macdonell, "rather than a reality, an appearance
produced by the indefiniteness due to undeveloped anthropomorphism,
by the lack of any Vedic god occupying the position of a Zeus as the
constant head of the pantheon, by the natural tendency of the priest
or singer in extolling a particular god to exaggerate his greatness
and to ignore other gods, and by the
[Footnote 1: _The Rigveda_, by Kaegi, p. 27.]
[Footnote 2: See _Ibid._ p. 33. See also Arrowsmith's note on it for other
references to Henotheism.]
[Footnote 3: Macdonell's _Vedic Mythology_, pp. 16, 17.]
growing belief in the unity of the gods (cf. the refrain of 3, 35)
each of whom might be regarded as a type of the divine [Footnote ref 1]."
But whether we call it Henotheism or the mere temporary exaggeration
of the powers of the deity in question, it is evident that this
stage can neither be properly called polytheistic nor monotheistic,
but one which had a tendency towards them both, although it
was not sufficiently developed to be identified with either of them.
The tendency towards extreme exaggeration could be called a
monotheistic bias in germ, whereas the correlation of different
deities as independent of one another and yet existing side by side
was a tendency towards polytheism.
Growth of a Monotheistic tendency; Prajâpati, Vis'vakarma.
This tendency towards extolling a god as the greatest and
highest gradually brought forth the conception of a supreme
Lord of all beings (Prajâpati), not by a process of conscious
generalization but as a necessary stage of development of the mind,
able to imagine a deity as the repository of the highest moral and
physical power, though its direct manifestation cannot be perceived.
Thus the epithet Prajâpati or the Lord of beings, which
was originally an epithet for other deities, came to be recognized
as a separate deity, the highest and the greatest. Thus it is said
in R.V.x. 121 [Footnote Ref 2]:
In the beginning rose Hiranyagarbha,
Born as the only lord of all existence.
This earth he settled firm and heaven established:
What god shall we adore with our oblations?
Who gives us breath, who gives us strength, whose bidding
All creatures must obey, the bright gods even;
Whose shade is death, whose shadow life immortal:
What god shall we adore with our oblations?
Who by his might alone became the monarch
Of all that breathes, of all that wakes or slumbers,
Of all, both man and beast, the lord eternal:
What god shall we adore with our oblations?
Whose might and majesty these snowy mountains,
The ocean and the distant stream exhibit;
Whose arms extended are these spreading regions:
What god shall we adore with our oblations?
Who made the heavens bright, the earth enduring,
Who fixed the firmament, the heaven of heavens;
Who measured out the air's extended spaces:
What god shall we adore with our oblations?
[Footnote 1: Macdonell's _Vedic Mythology_, p. 17.]
[Footnote 2: _The Rigveda_, by Kaegi, pp. 88, 89.]
Similar attributes are also ascribed to the deity Vis'vakarma
(All-creator) [Footnote ref 1]. He is said to be father and procreator of
all beings, though himself uncreated. He generated the primitive waters.
It is to him that the sage says,
Who is our father, our creator, maker,
Who every place doth know and every creature,
By whom alone to gods their names were given,
To him all other creatures go to ask him [Footnote ref 2]
R.V.x.82.3.
|
|
|
|
|
Brahma.
The conception of Brahman which has been the highest glory
for the Vedânta philosophy of later days had hardly emerged in
the Rg-Veda from the associations of the sacrificial mind. The
meanings that Sâyana the celebrated commentator of the Vedas
gives of the word as collected by Haug are: (_a_) food, food offering,
(_b_) the chant of the sâma-singer, (_c_) magical formula or text,
(_d_) duly completed ceremonies, (_e_) the chant and sacrificial gift
together, (_f_) the recitation of the hotr priest, (_g_) great. Roth
says that it also means "the devotion which manifests itself as
longing and satisfaction of the soul and reaches forth to the
gods." But it is only in the S'atapatha Brâhmana that the conception
of Brahman has acquired a great significance as the
supreme principle which is the moving force behind the gods.
Thus the S'atapatha says, "Verily in the beginning this (universe)
was the Brahman (neut.). It created the gods; and, having
created the gods, it made them ascend these worlds: Agni this
(terrestrial) world, Vâyu the air, and Sűrya the sky.... Then the
Brahman itself went up to the sphere beyond. Having gone up
to the sphere beyond, it considered, 'How can I descend again
into these worlds?' It then descended again by means of these
two, Form and Name. Whatever has a name, that is name; and
that again which has no name and which one knows by its form,
'this is (of a certain) form,' that is form: as far as there are Form
and Name so far, indeed, extends this (universe). These indeed
are the two great forces of Brahman; and, verily, he who knows
these two great forces of Brahman becomes himself a great force [Footnote
ref 3]. In another place Brahman is said to be the ultimate thing in the
Universe and is identified with Prajâpati, Purusa and Prâna
[Footnote 1: See _The Rigveda_, by Kaegi, p. 89, and also Muir's _Sanskrit
Texts_, vol. IV. pp. 5-11.]
[Footnote 2: Kaegi's translation.]
[Footnote 3: See Eggeling's translation of S'atapatha Brâhmana _S.B.E._
vol. XLIV. pp. 27, 28.]
(the vital air [Footnote ref 1]). In another place Brahman is described as
being the Svayambhű (self-born) performing austerities, who offered
his own self in the creatures and the creatures in his own self,
and thus compassed supremacy, sovereignty and lordship over
all creatures [Footnote ref 2]. The conception of the supreme man (Purusa)
in the Rg-Veda also supposes that the supreme man pervades the
world with only a fourth part of Himself, whereas the remaining
three parts transcend to a region beyond. He is at once the
present, past and future [Footnote ref 3].
Sacrifice; the First Rudiments of the Law of Karma.
It will however be wrong to suppose that these monotheistic
tendencies were gradually supplanting the polytheistic sacrifices.
On the other hand, the complications of ritualism were gradually
growing in their elaborate details. The direct result of this growth
contributed however to relegate the gods to a relatively unimportant
position, and to raise the dignity of the magical characteristics
of the sacrifice as an institution which could give the
desired fruits of themselves. The offerings at a sacrifice were not
dictated by a devotion with which we are familiar under Christian
or Vaisnava influence. The sacrifice taken as a whole is conceived
as Haug notes "to be a kind of machinery in which every
piece must tally with the other," the slightest discrepancy in the
performance of even a minute ritualistic detail, say in the pouring
of the melted butter on the fire, or the proper placing of utensils
employed in the sacrifice, or even the misplacing of a mere straw
contrary to the injunctions was sufficient to spoil the whole
sacrifice with whatsoever earnestness it might be performed.
Even if a word was mispronounced the most dreadful results
might follow. Thus when Tvastr performed a sacrifice for the
production of a demon who would be able to kill his enemy Indra, owing to the mistaken accent of a single word the object
was reversed and the demon produced was killed by Indra. But if
the sacrifice could be duly performed down to the minutest
detail, there was no power which could arrest or delay the fruition
of the object. Thus the objects of a sacrifice were fulfilled not
by the grace of the gods, but as a natural result of the sacrifice.
The performance of the rituals invariably produced certain
mystic or magical results by virtue of which the object desired
[Footnote 1: See _S.B.E._ XLIII. pp.59,60,400 and XLIV. p.409.]
[Footnote 2: See _Ibid_., XLIV, p. 418.]
[Footnote 3: R.V.x.90, Purusa Sűkta.]
by the sacrificer was fulfilled in due course like the fulfilment of
a natural law in the physical world. The sacrifice was believed
to have existed from eternity like the Vedas. The creation of
the world itself was even regarded as the fruit of a sacrifice performed
by the supreme Being. It exists as Haug says "as an invisible thing at
all times and is like the latent power of electricity in an
electrifying machine, requiring only the operation of a suitable
apparatus in order to be elicited." The sacrifice is not offered
to a god with a view to propitiate him or to obtain from him welfare
on earth or bliss in Heaven; these rewards are directly produced by
the sacrifice itself through the correct performance of complicated
and interconnected ceremonies which constitute the sacrifice. Though
in each sacrifice certain gods were invoked and received the offerings,
the gods themselves were but instruments in bringing about the sacrifice
or in completing the course of mystical ceremonies composing it.
Sacrifice is thus regarded as possessing a mystical potency superior even
to the gods, who it is sometimes stated attained to their divine rank
by means of sacrifice. Sacrifice was regarded as almost the only
kind of duty, and it was also called _karma_ or _kriyâ_ (action) and
the unalterable law was, that these mystical ceremonies for good
or for bad, moral or immoral (for there were many kinds of
sacrifices which were performed for injuring one's enemies or
gaining worldly prosperity or supremacy at the cost of others)
were destined to produce their effects. It is well to note here that
the first recognition of a cosmic order or law prevailing in nature
under the guardianship of the highest gods is to be found in the
use of the word Rta (literally the course of things). This word
was also used, as Macdonell observes, to denote the "'order'
in the moral world as truth and 'right' and in the religious
world as sacrifice or 'rite'[Footnote ref 1]" and its unalterable law of
producing effects. It is interesting to note in this connection that it
is here that we find the first germs of the law of karma, which exercises
such a dominating control over Indian thought up to the present
day. Thus we find the simple faith and devotion of the Vedic
hymns on one hand being supplanted by the growth of a complex
system of sacrificial rites, and on the other bending their course
towards a monotheistic or philosophic knowledge of the ultimate
reality of the universe.
[Footnote 1: Macdonell's _Vedic Mythology_, p. 11.]\
|
|
|
|
|
Cosmogony--Mythological and philosophical.
The cosmogony of the Rg-Veda may be looked at from two
aspects, the mythological and the philosophical. The mythological
aspect has in general two currents, as Professor Macdonell says,
"The one regards the universe as the result of mechanical production,
the work of carpenter's and joiner's skill; the other
represents it as the result of natural generation [Footnote ref. 1]."
Thus in the Rg-Veda we find that the poet in one place says, "what was
the wood and what was the tree out of which they built heaven
and earth [Footnote ref. 2]?" The answer given to this question in
Taittirîya-Brâhmana is "Brahman the wood and Brahman the tree from
which the heaven and earth were made [Footnote ref 3]." Heaven and Earth
are sometimes described as having been supported with posts [Footnote
ref 4]. They are also sometimes spoken of as universal parents, and
parentage is sometimes attributed to Aditi and Daksa.
Under this philosophical aspect the semi-pantheistic Man-hymn
[Footnote ref 5] attracts our notice. The supreme man as we have already
noticed above is there said to be the whole universe, whatever
has been and shall be; he is the lord of immortality who has become
diffused everywhere among things animate and inanimate, and
all beings came out of him; from his navel came the atmosphere;
from his head arose the sky; from his feet came the earth; from
his ear the four quarters. Again there are other hymns in which
the Sun is called the soul (_âtman_) of all that is movable and
all that is immovable [Footnote ref 6]. There are also statements to the
effect that the Being is one, though it is called by many names by the
sages [Footnote ref 7]. The supreme being is sometimes extolled as the
supreme Lord of the world called the golden egg (Hiranyagarbha [Footnote
ref 8]). In some passages it is said "Brahmanaspati blew forth these
births like a blacksmith. In the earliest age of the gods, the existent
sprang from the non-existent. In the first age of the gods, the
existent sprang from the non-existent: thereafter the regions
sprang, thereafter, from Uttânapada [Footnote ref 9]." The most remarkable
and sublime hymn in which the first germs of philosophic speculation
[Footnote 1: Macdonell's _Vedic Mythology_, p. 11.]
[Footnote 2: R.V.x. 81. 4.]
[Footnote 3: Taitt. Br. II. 8. 9. 6.]
[Footnote 4: Macdonell's _Vedic Mythology_, p. 11; also R.V. II. 15 and IV.
56.]
[Footnote 5: R.V.x. 90.]
[Footnote 6: R.V.I. 115.]
[Footnote 7: R.V.I. 164. 46.]
[Footnote 8: R.V.X. 121.]
[Footnote 9: Muir's translation of R.V.x. 72; Muir's _Sanskrit Texts_, vol.
v.p. 48.]
with regard to the wonderful mystery of the origin of the world
are found is the 129th hymn of R.V.x.
1. Then there was neither being nor not-being.
The atmosphere was not, nor sky above it.
What covered all? and where? by what protected?
Was there the fathomless abyss of waters?
2. Then neither death nor deathless existed;
Of day and night there was yet no distinction.
Alone that one breathed calmly, self-supported,
Other than It was none, nor aught above It.
3. Darkness there was at first in darkness hidden;
The universe was undistinguished water.
That which in void and emptiness lay hidden
Alone by power of fervor was developed.
4. Then for the first time there arose desire,
Which was the primal germ of mind, within it.
And sages, searching in their heart, discovered
In Nothing the connecting bond of Being.
6. Who is it knows? Who here can tell us surely
From what and how this universe has risen?
And whether not till after it the gods lived?
Who then can know from what it has arisen?
7. The source from which this universe has risen,
And whether it was made, or uncreated,
He only knows, who from the highest heaven
Rules, the all-seeing lord--or does not He know [Footnote ref 1]?
The earliest commentary on this is probably a passage in the
S'atapatha Brâhmana (x. 5. 3.I) which says that "in the beginning
this (universe) was as it were neither non-existent nor existent;
in the beginning this (universe) was as it were, existed and did
not exist: there was then only that Mind. Wherefore it has been
declared by the Rishi (Rg-Veda X. 129. I), 'There was then neither
the non-existent nor the existent' for Mind was, as it were, neither
existent nor non-existent. This Mind when created, wished to
become manifest,--more defined, more substantial: it sought after
a self (a body); it practised austerity: it acquired consistency [Footnote
ref 2]." In the Atharva-Veda also we find it stated that all forms of
the universe were comprehended within the god Skambha [Footnote ref 3].
Thus we find that even in the period of the Vedas there sprang
forth such a philosophic yearning, at least among some who could
[Footnote 1: _The Rigveda_, by Kaegi, p. 90. R.V.x. 129.]
[Footnote 2: See Eggeling's translation of _S'.B., S.B.E._ vol. XLIII. pp.
374, 375.]
[Footnote 3: _A.V._ x. 7. 10.]
|
|
|
|
|
|
question whether this universe was at all a creation or not, which
could think of the origin of the world as being enveloped in the
mystery of a primal non-differentiation of being and non-being;
and which could think that it was the primal One which by its
inherent fervour gave rise to the desire of a creation as the first
manifestation of the germ of mind, from which the universe sprang
forth through a series of mysterious gradual processes. In the Brâhmanas, however, we find that the cosmogonic view generally
requires the agency of a creator, who is not however always the
starting point, and we find that the theory of evolution is combined
with the theory of creation, so that Prajâpati is sometimes
spoken of as the creator while at other times the creator is said
to have floated in the primeval water as a cosmic golden egg.
Eschatology; the Doctrine of Âtman.
There seems to be a belief in the Vedas that the soul could
be separated from the body in states of swoon, and that it could
exist after death, though we do not find there any trace of the
doctrine of transmigration in a developed form. In the S'atapatha Brâhmana it is said that those who do not perform rites with
correct knowledge are born again after death and suffer death
again. In a hymn of the Rg-Veda (X. 58) the soul (_manas_) of a man
apparently unconscious is invited to come back to him from the
trees, herbs, the sky, the sun, etc. In many of the hymns there
is also the belief in the existence of another world, where the
highest material joys are attained as a result of the performance
of the sacrifices and also in a hell of darkness underneath
where the evil-doers are punished. In the S'atapatha Brâhmana we find that the dead pass between two fires which burn the
evil-doers, but let the good go by [Footnote ref 1]; it is also said
there that everyone is born again after death, is weighed in a balance,
and receives reward or punishment according as his works are good or bad.
It is easy to see that scattered ideas like these with regard to
the destiny of the soul of man according to the sacrifice that he
performs or other good or bad deeds form the first rudiments of
the later doctrine of metempsychosis. The idea that man enjoys
or suffers, either in another world or by being born in this world
according to his good or bad deeds, is the first beginning of the
moral idea, though in the Brahmanic days the good deeds were
[Footnote 1: See _S.B._ I. 9.3, and also Macdonell's _Vedic Mythology_,
pp. 166, 167.]
more often of the nature of sacrificial duties than ordinary good
works. These ideas of the possibilities of a necessary connection
of the enjoyments and sorrows of a man with his good and bad
works when combined with the notion of an inviolable law or
order, which we have already seen was gradually growing with
the conception of rta, and the unalterable law which produces
the effects of sacrificial works, led to the Law of Karma and the
doctrine of transmigration. The words which denote soul in the Rg-Veda are _manas_,
_âtman_ and _asu_. The word _âtman_ however
which became famous in later Indian thought is generally used
to mean vital breath. Manas is regarded as the seat of thought
and emotion, and it seems to be regarded, as Macdonell says, as
dwelling in the heart[Footnote ref 1]. It is however difficult to
understand how âtman as vital breath, or as a separable part of man
going out of the dead man came to be regarded as the ultimate essence
or reality in man and the universe. There is however at least one
passage in the Rg-Veda where the poet penetrating deeper and
deeper passes from the vital breath (_asu_) to the blood, and thence
to âtman as the inmost self of the world; "Who has seen how
the first-born, being the Bone-possessing (the shaped world), was
born from the Boneless (the shapeless)? where was the vital
breath, the blood, the Self (_âtman_) of the world? Who went to
ask him that knows it [Footnote ref 2]?" In Taittîrya Âranyaka I. 23,
however, it is said that Prajâpati after having created his self (as
the world) with his own self entered into it. In Taittîrya Brâhmana
the âtman is called omnipresent, and it is said that he who knows
him is no more stained by evil deeds. Thus we find that in the pre-Upanisad Vedic literature âtman probably was first used to
denote "vital breath" in man, then the self of the world, and then
the self in man. It is from this last stage that we find the traces
of a growing tendency to looking at the self of man as the omnipresent
supreme principle of the universe, the knowledge of which
makes a man sinless and pure.
Conclusion.
Looking at the advancement of thought in the Rg-Veda we
find first that a fabric of thought was gradually growing which
not only looked upon the universe as a correlation of parts or a
[Footnote 1: Macdonell's _Vedic Mythology_, p.166 and R.V. viii.89.]
[Footnote 2: R.V.i. 164. 4 and Deussen's article on Âtman in
_Encyclopaedia of Religion and Ethics_.
construction made of them, but sought to explain it as having
emanated from one great being who is sometimes described as
one with the universe and surpassing it, and at other times as
being separate from it; the agnostic spirit which is the mother
of philosophic thought is seen at times to be so bold as to express
doubts even on the most fundamental questions of creation--"Who
knows whether this world was ever created or not?" Secondly
the growth of sacrifices has helped to establish the unalterable
nature of the law by which the (sacrificial) actions produced their
effects of themselves. It also lessened the importance of deities
as being the supreme masters of the world and our fate, and the
tendency of henotheism gradually diminished their multiple
character and advanced the monotheistic tendency in some
quarters. Thirdly, the soul of man is described as being separable
from his body and subject to suffering and enjoyment in another
world according to his good or bad deeds; the doctrine that the
soul of man could go to plants, etc., or that it could again be reborn
on earth, is also hinted at in certain passages, and this may
be regarded as sowing the first seeds of the later doctrine of
transmigration. The self (_âtman_) is spoken of in one place as the
essence of the world, and when we trace the idea in the Brâhmanas
and the Âranyakas we see that âtman has begun to mean the
supreme essence in man as well as in the universe, and has thus
approached the great Âtman doctrine of the Upanisads.
Suggested Further Reading
|
|
|
|
|
| Source:
A History Of Indian Philosophy Surendranath Dasgupta Volume I
First Edition: Cambridge, 1922. Produced by Srinivasan Sriram
and sripedia.org, William Boerst and PG Distributed
Proofreaders. While we have made every effort to reproduce the
text correctly, we do not guarantee or accept any responsibility
for any errors or omissions or inaccuracies in the reproduction
of this text. Please refer the original text for any academic or
serious studies. |
|
|
|
