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The living creatures: ne=er doth he fail a friend, the noble . 4. I will send forth my songs in flow unceasing, like water from the =s depth, to Indra. Who to his car on both its sides securely hath fixed the earth and heaven as with an axle. 5. Rousing with draughts, the shaker, rushing onward, impetuous, very strong, armed as with arrows Is ; forest trees and all the bushes deceive not Indra with their offered likeness. 6. Soma hath flowed to him who naught can equal, the earth, the heavens, the firmament, the mountains, When heightened in his ire his indignation shatters the firm and breaks the strong in pieces. & Indra, Parshvanatha Temple, Khajuraho

Selections from the R. g Veda To Indra 8. Eternal Law [åta] hath varied food that To Indra strengthens; thought of eternal law 1. I will extol the most heroic Indra who removes transgressions. with his might forced earth and sky The praise- of eternal law, asunder; arousing, glowing, hath oped the deaf Who hath filled all with width as man=s ears of the living. upholder, surpassing floods and rivers 9. Firm-seated are eternal law's in his greatness. foundations; in its fair form are many 2. Sürya is he: throughout the wide splendid beauties. expanses shall Indra turn him, swift as By holy law long lasting food they bring car-wheels, hither, us; by holy law have cows come to our Like a stream resting not but ever active: worship. he hath destroyed, with light, the 10. Fixing eternal law he [Indra], too, black-hued darkness. upholds it: swift moves the might of law 3. To him I sing a holy , incessant, and wins the booty. new matchless, common to the earth and To law belong the vast deep earth and heaven, heaven: milch-kine supreme, to law their Who marks, as they were backs, all milk they render. Introduction to Asian The Vedas 2 C

To Sürya [the Sun-god] visible over all is he. 1. Aloft his beams now bring the god His dear ones,1 following his law, have Who knows all creatures that are born, prospered the three dawns2 for him. That all may look upon the Sun. 4. He, visible, o'er all the earth, established 2. Away like thieves the stars depart, the quarters of the sky: By the dark night accompanied, He measured out the eastern place, that At the all-seeing Sun=s approach. is the fold of Varuëa: like a strong 3. His beams, his rays, have shone afar herdsman is the god. Athwart the many homes of men, 5. He who supports the worlds of life, he Flaming aloft like blazing fires. who well knows the hidden names and 4. Swift-moving, visible to all, mysterious of the morning beams, Maker of light thou art, O Sun, He cherishes much wisdom, , as Illuming all the shining space. heaven brings forth each varied form. 5. Thou rises toward the host of gods 6. In whom all wisdom centres, as the nave And toward the race of men: toward all, is set within the wheel. That they may see the heavenly light. Haste ye to honour Trita,3 as kine haste 7. The broad air traversing, the sky, to gather in the fold, even as they muster Thou metest, Sun, the days with nights, steeds to yoke. Seeing all creatures that are born. 7. He wraps these regions as a robe; he 8. The seven bay mares that draw thy car, contemplates the tribes of gods and all Bring thee to us, far-seeing god, the works of mortal men. O Sürya of the gleaming hair. Before the home of Varuëa all the gods 9. The Sun has yoked the seven bright follow his decree. mares, 8. He is an ocean far-removed, yet through The shining daughters of his car: the heaven to him ascends the worship With that self-yoking team he speeds. which these realms possess. 10. Athwart the darkness gazing up, With his bright foot he overthrew their To him the higher light, we now , and went up to heaven. Have soared to Sürya, the god 9. Ruler, whose bright far-seeing rays, Among the gods, the highest light. pervading all three earths, have filled the three superior realms of heaven. To Varuëa Firm is the seat of Varuëa: over the 1. To make this Varuëa come forth, sing Seven [rivers] he rules as king. thou a song unto the band of Maruts wiser than thyself,C This Varuëa who guardeth well the 1 The nights, which give place to the dawn. thoughts of men like herds of kine.

Let all the others die away. 2 Morning, noon, and evening. 3. The night he hath encompassed, and established the morns with magic art: 3 Varuëa. Introduction to Asian Philosophy The Vedas 3 C

10. Who, after his decree, o'erspread the waters received where all the gods were dark ones4 with a robe of light; seen together? Who measured out the ancient seat, who 6. The waters, they received that germ pillared both the worlds apart as the primeval wherein the gods were unborn supported heaven. Let all the gathered all together. others die away. It rested set upon the unborn's navel, that One wherein abide all things To Viçvakarman [the "all-worker, creator of existing. the universe] 7. Ye will not find him who produced these 1. The father of the eye, the wise in spirit, creatures: another thing hath risen up created both these worlds submerged in among you. fatness. Enwrapt in misty cloud, with lips that Then when the eastern ends were firmly stammer, hymn-chanters wander and fastened, the heavens and the earth were are discontented. far extended. 2. Mighty in mind and power is To Puruña [person or man personified] Viçvakarman, maker, disposer, and most 1. Thousand-headed was the Puruña, lofty presence. thousand-eyed, thousand-footed. He Their offerings joy in rich juice where embraced the earth on all sides, and they value One, only One, beyond the stood beyond the breadth of ten fingers. seven åñis. 2. The Puruña is this all, that which was 3. Father who made us, he who, as and which shall be. He is Lord of disposer, knoweth all races and all immortality, which he grows beyond things existing, through (sacrificial) food. Even he alone, the ' name-giver, 3. Such is his greatness, and still greater Chim other beings seek for information. than that is the Puruña. 4. To him in sacrifice they offered treasures, One fourth of him is all beings. Three Cåñis of old, in numerous troops, as fourths of him is the immortal in singers, Heaven. Who, in the distant, near, and lower 4. Three fourths on high rose the Puruña. regions, made ready all these things that One fourth of him arose again here (on have existence. the earth). Thence in all directions he 5. That which is earlier than this earth and spread abroad, as that which eats and heaven, before the ,5 and gods that which eats not. had being, C 5. From him Viräj was born, from Viräj the What was the germ primeval which the Puruña.6 He when born reached beyond the earth behind as well as before.

4 Nights which Varuëa turns into days. 6 Viräj has been interpreted as the female 5 principle, which with the primal Puruña High gods. produces the concrete universe. Introduction to Asian Philosophy The Vedas 4 C

6. When the Gods spread out the sacrifice from his feet the earth, the quarters from with the Puruña as oblation, spring was his ear. Thus did they fashion the its [clarified butter], summer the worlds. fuel, autumn the oblation. 15. Seven were his sticks that enclose (the 7. As the sacrifice on the strewn grass they fire), thrice seven were made the faggots. besprinkled the Puruña, born in the When the Gods spread out the sacrifice, beginning. With him the Gods sacrificed, they bound the Puruña as a victim. the Sädhyas7 and the sages. 16. With the sacrifice the Gods sacrificed the 8. From that sacrifice completely offered sacrifice. These were the first ordinances. was the sprinkled ghee collected. He These great powers reached to the made it the beasts of air, of the forest, firmament, where are the ancient and those of the village. Sädhyas, the Gods. 9. From that sacrifice completely offered were born the Verses (R. g Veda) and the To Viçvedevas [All godsCthe pantheon as a Säman-melodies (Säma Veda). The metres whole] were born from it. From it was born the 1. Of this benignant priest, with eld grey Sacrificial formula (Yajur Veda). coloured, the brother midmost of the 10. From it were born horses, and they that three is lightning. have two rows of teeth. The third is he whose back with oil is were born from it. From it were sprinkled. Here I behold the chief with born goats and sheep. seven made children. 11. When they divided the Puruña, into how 2. Seven to the one-wheeled chariot yoke many parts did they arrange him? What the courser; bearing seven names the was his mouth? What his two arms? single courser draws it. What are his thighs and feet called? Three-naved the wheel is, sound and 12. The brähmin was his mouth, his two undecaying, whereon are resting all arms were made the räjanya (kñatriya), these worlds of being. his two thighs the vaiçya, from his feet 3. The seven who on the seven-wheeled car the çüdra was born.8 are mounted have horses, seven in tale, 13. The moon was born from his spirit who draw them onward. (manas), from his eyes was born the sun, Seven sisters utter songs of praise from his mouth Indra and Agni, from his together, in whom the names of the breath Väyu (wind) was born. seven cows are treasured. 14. From his navel arose the middle sky, 4. Who hath beheld him as he sprang to from his head the heaven originated, being, seen how the boneless One supports the bony? Where is the blood of earth, the life, the 7 A Class of gods or celestial beings. spirit? Who may approach the man who 8 This is the famous passage describing the origin knows, to ask it? of the castes. Introduction to Asian Philosophy The Vedas 5 C

5. Unripe in mind, the spirit undiscerning, 2. May the auspicious favour of the gods be I ask of these gods' established places; ours, on us descend the bounty of the From up above the yearling calf the righteous gods. sages, to form a web, their own seven The friendship of the gods we have threads have woven. devoutly sought; so may the gods extend 6. I ask, unknowing, those who know, the our life that we may live. sages, as one all ignorant for the sake of 3. We call them higher with a hymn of , olden , , the friendly Dakña, What was that One who in the unborn's , , image hath stablished and fixed firm , Varuëa, Soma, the Açvins. these worlds' six [regions]? May Sarasvaté,10 auspicious, grant 46. They call him Indra, Mitra, Varuëa, Agni, felicity. and he is heavenly nobly-winged 4. May the Wind waft to us that pleasant Garutmän.9 medicine, may Earth our Mother give it, To what is one, sage give many a title: and our Father Heaven, they call it Agni, , Mätariçvan. And the joy-giving stones that press the soma's juice. To Viçvedevas Açvins, may ye, for whom our spirits 5. What pathway leadeth to the gods? Who long, hear this. knoweth this of a truth, and who will 5. Him we invoke for aid who reigns now declare it? supreme, the Lord of all that stands or Seen are their lowest dwelling-places moves, inspirer of the soul, only, but they are in remote and secret That Püñan may promote the increase of regions. our wealth, our keeper and our guard 8. All living things they part and keep infallible for our good. asunder: though bearing up the mighty 6. Illustrious far and wide, may Indra gods they reel not. prosper us; may Püñan prosper us, the One All is lord of what is fixed and Master of all wealth. moving, that walks, that flies, this May Tärkñya11 with unijured fellies multiform creation. prosper us; Båhaspati wouchsafe us to prosperity. To Viçvedevas 7. The Maruts, Sons of Påñëi, born of 1. May power auspicious come to us from spotted steeds, moving in glory, oft every side, never deceived, unhindered, visiting holy rites, and victorious, Sages whose tongue is Agni, brilliant as That the gods ever may be with us for our grain, our guardians day by day 10 River-goddess; goddess of eloquence and unceasing in their care. sacred .

9 The "Celestial Bird," the sun. 11 Probably a form of the sun. Introduction to Asian Philosophy The Vedas 6 C

the sun, Chither let all the gods for our being. protection come. 4. Desire entered the One in the beginning: 8. Gods, may we with out ears listen to It was the earliest seed, of thought the what is good, and with our eyes see product. what is good, ye Holy Ones. The sages searching in their hearts with With limbs and bodies firm may we wisdom, extolling you attain the term of life Found out the bond of being in appointed by the gods. non-being. 9. A hundred autumns stand before us, O 5. Their ray extended light across the ye gods, within whose space ye bring darkness: our bodies to decay' But was the One above or was it under? Within whose space our sons become Creative force was there, and fertile fathers in turn. Break ye not in the midst power: our course of fleeting life. Below was energy, above was impulse. 10. Aditi is the heaven, Aditi is mid-air, 6. Who knows for certain? Who shall Aditit is the mother and the sire and son, declare it? Aditi is all gods, Aditi five-classed men, Whence was it born, and whence came Aditi all that hath been born and shall be this creation? born. The gods were born after this world's creation: Hymn of Creation Then who can know from whence it has 1. Non-being then existed not nor being: arisen? There was no air, nor sky that is beyond 7. None knoweth whence creation has it. arisen; What was concealed? Wherein? In And whether he has or has not produced whose protection? it: And was there deep unfathomable He who surveys it in the highest heaven, water? He only knows, or haply he may know 2. Death then existed not nor life immortal; not. Of neither night nor day was any token. By its inherent force the One breathed All selections are from: windless: No other thing than that beyond existed. A Sourcebook in , edited by 3. Darkness there was at first by darkness and Charles A. hidden; Moore. Princeton University Press, 1957. Without distinctive marks, this all was water. That which, becoming, by the void was covered, That One by force of heat came into Introduction to Asian Philosophy The Vedas 7 C

KEY TERMS dzRn darçana Darshana

\t åta Rita y} yajïa

\i; åñi saem soma Soma v[R varëa

äaiün! brähmin

]iÇy kñatriya

Introduction to Asian Philosophy The Vedas 8 C

LITERATURE OF THE

Mantras or that are the oldest and most philosophical part of \g! ved the Vedas. Composition of the Rig Veda probably began as early as R. g veda 1500 B.C.E. and when completed consisted of 1028 separate sections Rig Veda or hymns sam ved A collection of Rig Veda verses arranged for liturgical purposes. Säma veda Basically, certain verses of the Rig Veda are arranged for chanting in Sama Veda the form of a song.

yjurœ ved A collection of sacrificial formula, rites and instructions, used in Yajur veda Vedic sacrifice. Yajur Veda

AwvR ved A later collection of spells and incantations, white and black magic Atharva veda formulas, for securing all sorts of goals. Composed between 800 to Atharva Veda 500 B.C.E. It is widely believed that pre- Dravidian traditions come through in the Atharva Veda. äaü[s! Commentaries on the vedic hymns. Brähmaëas

Brahmanas

Aar{yks! Literally, the Forest Treatises, the are recitations to be }raëyakas A @ chanted by the in the forest. Aranyakas

The philosophical commentaries on the Vedas. Composed between %pin;dœs! 800 - 200 B.C.E. Literally upanishad (from upa, Anear,@ ni, Adown,@ and Upaniñads sad, Ato sit@) means Ato sit down near.@ These were the teachings one had to sit down near to the teacher and listen closely. The core of the orthodox systems of Indian Philosophy. The Asecret teachings@ of .

Introduction to Asian Philosophy The Vedas 9 C

QUESTIONS 1. What might the archaelogical evidence from the cities of Mohenjo-Daro and Harrapas suggest about the contributions of the Dravidian culture to the later development of Indian culture and philosophy?

2. What was the prime concern of most of the Vedas and thus of Vedic culture?

3. What underlying assumption about reality is expressed in the Vedas?

4. What was the caste system and why did it develop? Why were the , and not the or warriors, the highest caste?

5. Explain how the development of the Vedic hymns charts a course from an early , to henotheism , monotheism, and finally, monism

6. What was it about soma that the Brahmin priests loved so much?

7. What is the significance of the Vedic hymn of creation?

8. What general characteristics of Indian philosophy might be discerned from an understanding of the word ADarshana@?