The Religion of the Veda Given Before Va Rious Learned Institutions O F

Home , Atharvan, Atman (Hinduism), Atri, Bharadvaja, Bhrigu, Brahmana

W A M E R /CA N L E C TUR E S ON TH E

H IS TOR Y OF R E LI GI ON S — — SEVENTH S ERIES 1 906 1 90 7

THE RELIGION OFTHE VEDA

THE AN CIENT RELIGION OF INDIA

(FROM R I G-VEDA T O U PAN I SH AD S)

D LL. D. A R E BLOO F ELD Ph . M U IC M I ,

P rofessor of San skrit an d C om parative Philology in John s H opkins

U n i ersit B a im o e v y, lt r

P PUT AM’S SONS G. . N NEW YORK AND LONDON B ? AM ’S SON S G . P . P UTN

t he ﬁnickerbocker p ress. FA PR E C E .

H IS volume reproduces with some little ampli ﬁcatio n six lectures on the Religion of the Veda given before va rious learned institutions o f

d a — America uring the f ll and winter O f 1 906 07. The period of time and the amount O f literature embraced in the term Vedic are large ; moreover a n y discussio n of this religion that d eserves th e n am e must also include a gl a nce at the prehistoric periods

h O f whic preceded the religion the Veda . Con

n a u seque tly my tre tment m st be selective . It was n o t fﬁ u h n o di c lt to make the selection . I ave t thought it n ecessary to include a complete account

O f Vedic mythology and legend nor d id the d etails of priestly ritu a l a n d religious folk -practices seem to me to c a ll for elaborate exposition at this time a n d under the circumstances of a popular treatment

O f n On h d d Vedic religio . the other an , it seeme both interesting an d important to bring o ut as m a rkedly as possible the development O f the re ligious th ought of th e Veda in d istinction from P refa ce

m a a myth and cere ony . The re der o f these p ges

a will , I hop e , le rn to his satisfaction how the religion of the Veda rests upon a prehistoric foundation which is l argely n ature myth ; how it continues in the Rig-Ved a hym ns as hiera tic ritu a l worship of polytheistic gods ; how this religion grew more a n d more form a l and mechanical in the Yaj ur-Ved a s a n d

a a a Br hman s , until it was pr ctically abandoned how and when a rose the germs of higher religious

fi a thought ; and , n lly , how the motives and prin ciples th at underlie this entire chain of ment a l

u a a events landed H ind thought , at a comp r tively

re early period , in the pantheistic and pessimistic ligio n O f the Upanishads which it has n ever a ga in

a ab ndoned .

A ICE LOOM IELD M UR B F .

OH NS H O P KI N S N IV RSITY J U E , BALTIMOR A rzl 1 0 E , p , 9 7. A NN OUNCEM ENT .

H E American L ectures on the H istory of Religions are d elivered under the auspices of the American Committee for Lectures on the H istory

O f . 1 8 2 Religions This Committee was organised in 9 , for the purpose o f instituting popular courses i n

n the History of Religio s , somewhat after the style of

L in d d the H ibbert ectures England , to be elivere an n ually by the best scholars O f Europe an d this

i n country , various cities , such as Baltimore , Boston , h Brooklyn , C icago , New York , Philadelphia , an d others . The terms o f association u nd er wh ich th e Commit tee exist are as follows

I O A n . The bject of this ssociatio shall be to provide

courses of lectures on the history of religions , to

d a be delivere in v rious cities .

2 A d d s . The ssociation shall b e compose of elegate

i co -O from Institutions agree ng to perate , or from Local Bo ards organised wh ere such co-operatio n

is not possible .

d — a O r 3 . These elegates one from e ch Institution vi An n o u n cem en t

L oc a l Bo ard sh a ll constitute themselves a Council under the n a me O f the Americ a n Com " m itte e for Lectures on the History O fReligions . The Council sh a ll elect out of its n umber a Ch a ir

m a n a S a . , ecretary , and a Tre surer

All a O f a a a 5 . m tters loc l det il sh ll be left to the In

stitu tion s L a or oc l Boards , under whose auspices

a re the lectures to be delivered . 6 A . course of lectures on some religion , or phase of

a O f w religion , from an h istoric l point vie , or on

O f a a subject german e to the study religions , sh ll

a a m a be delivered annu lly , or at such interv ls as y

a f re re be found practic ble , in the dif erent cities p A sented by this ssociation .

a a 7 . The Council ( ) sh ll be charged with the selec

O f b tion the lecturers , ( ) shall have charge of the

5 a funds, ( ) sh ll assign the time for the lectures in h each city , and perform suc other functions as

a may be necess ry .

8 . Polemical subjects , as well as polemics in the treat

a ment of subj ects , sh ll be positively excluded . The lecturer shall be chosen by the Council at least ten months before the date ﬁxed for the

O f course lectures . The lectures shall be delivered in the va rious cities

a n d between the months o f S eptember J une . The copyright o f the lectures sh all be the prop

e r a ty of the Associ tion . An n o u n cem en t

’ n e - a m a a 1 2 . O h lf of the lecturer s co pens tion sh ll

be p a id a t the completion O f the entire course and the seco n d h alf upo n the publicatio n of the

lectures .

1 n u 3 . The compensatio to the lect rer shall be ﬁxed

in each c ase by the Cou n cil .

1 4 . The lecturer is not to deliver elsewhere any of the lectures for which he is e n gaged by the m h Co mittee , except wit th e sanction of the

Committee . The Committee as now constit uted is as follows

a a an L S t . Prof . Cr wford H . Toy , Ch irm , 7 owell ,

D r. . a a . . C mbridge , Mass Rev J ohn P Peters , Tre s

2 th t u re r 2 W S . . , 5 est 99 , New York ; Prof Morris

r S 2 8 S 2 d S t . Ph ilad e l J astrow, J . , ecretary, 4 outh 3 ,

P a F a a . . phi , Prof r ncis Brown , Union Theological h il a . Gott e S emin ry , New York ; Prof Richard , Col w N e F . umbia University , York ; Prof . R . Harper,

a U niversity of Chic go , Chicago , Ill . Prof . Paul

1 A 2 1 . Haupt , 5 Madison venue, Baltimore , Md ;

F W . n n Prof . . H ooper, Brookly I stitute , Brooklyn ,

W a Y . . . . . N . ; Prof E Hopkins , New H ven , Conn ;

d x a Prof. Edwar Kno M itchell , H rtford Theologi

cal S a . . F . emin ry , Hartford , Conn ; Prof George

F . . a d a . S Moore , C mbri ge , M ss Rev K anders ,

n a F S a Bosto , M ss . ; Pres . . C . outhworth , Me dville

S a a . Theological emin ry , Me dville , Pa The lecturers in the course O f American Lectures on the H istory of Religions and the titles o f their volumes a re as follows

—1 8 — - 1 8 . . W . Ph D D . . 94 9 5 Prof T Rhys avids ,

Buddhism .

1 6— — D M LL D 8 1 8 . . . D . . . 9 97 Prof aniel G Brinton , ,

Religion of Primitive Peoples . — — — D . D . 1 8 1 8 8 . . . . 97 9 Rev Prof T K Cheyne , J ewish L Religious ife after the Exile . — — D — 1 8 8 1 8 . a D . . 9 99 Prof K rl Budde , Religion of

Israel to the Exile .

— - Ph . D 1 0 1 0 . S . 9 4 9 5 Prof Georg teindorff, The

A a Religion O f the ncient Egypti ns .

— 6— r e P ro f. G eo W D . D D . 1 0 1 0 LL . 9 5 9 g illiam Knox ,

D O f a a The evelopment Religion in J p n .

The present course of lectures , the seventh in the s e ri es w as , delivered by Professor Maurice Bloomﬁeld , D m P h . D . L . O f a a L . S , , Professor nskrit an d Co par tive

a t Philology the J ohns Hopkins University , and one

O f L a the leading authorities o n Vedic iter ture . H is

a a l test work , a Concord nce o f the Vedic hym ns and

a ae 1 1 00 a e s th e m pr yer formul , covering p g , e bodiment

’

a a s . 1 0 of life s study , published Vol of the H arvard

O S erie s will m a riental , ensure Professor Bloo ﬁeld per m a nent place in the history of Vedic studies . Besides this he h as edited from th e man uscripts th e Vedic

a Ka u ik a-S a ritu l book , known as the g utr ; published a a a Ath a rva - a i n tr nsl tion of the Hymns of the Ved ,

’ cluded in Professor Max M uller s S acred Books of An n o u n cem en t

O Lit the East ( xford , written a volume on the e ratu re Ath arva - and History o f the Veda , entitled “ The Ath arva -Veda and the Gopath a -Brahmana

S a n d a n ( trassburg , edited , in coll boratio with

a O f u ch ro m o h oto Professor Rich rd Garbe T bingen , a p gra phic reproduction O f the unique birch -bark m anu

t o f an Ath arva- a scrip the Kashmiri Ved (3 vols . ,

a B ltimore , H e has also contributed to the technica l journ a ls O f this cou n try an d Europe n u m e ro u s o n e th n o papers linguistic , mythological , an d

a n n u m logic l topics in general , in additio to a large

a ber o f contributions on the interpret tion , textual

n f a a a d O . restoration , religion the Veda in p rticul r Th e lectures in this course were delivered before

a n the Johns Hopkins University , B ltimore ; U ion

a S e m in a r N ew n Theologic l y, York ; Brooklyn I stitute

A a n d S D of rts ciences , Brooklyn ; rexel Institute , S Philadelphia ; Meadville Theological eminary, Mead v O f ille ; University Chicago , Chicago and Hartford

S n r a d . Theological emi a y , H rtfor

H Committ O . ETE S ee J N P P R ,

TOY on C . H . ,

P u l c tion O I S AST O b i a . M RR J R W,

n 1 08 . Ja uary , 9

CONTENTS .

LECTURE THE F IRST. — IA LA D E LI I THE EDA. I ND THE N OF R G ON S . V — — Multip licity of Hindu re ligions B ra hm a nism B u d — dh i sm P rofo und hold Of religion up o n th e Hindu — m ind Hindu life dom ina te d by religious i n stitu — — tio ns Th e fo ur stage s of life Th e instit u tion of — — c aste Ca ste the n a n d now Sym p tom s o f re vu lsio n — a ga inst ca ste Othe r p e rnicious r eligio us i n stit u — ’ — tions Co ntinuity Of Indi a s re ligio us hi story Da te “ ” of th e co ce tio rta co sm ic o e - C o se n p n of , or rd r l re la tionship o f th e religio ns of Indi a a n d P e rsia Slight c o nnectio n be twe e n Indi a a n d P e rsia i n se e — — ula r histo ry Th e P a rsis i n Indi a Close rela tion — be twe e n Ve da a n d Ave sta Th e Ve da a n d th e Indo — — E urop e a n p e ri o d Th e Ve da a s a who le Th e da te — — of th e Ve da It s gre a t unce rta inty N a ture O f Ve dic “ " a i io — Th e ro t ri a s or O a Tra d itio n a lists tr d t n C y , r l Unce rt a in cha ra cte r Oi Ve dic life an d i nstitutions — O ri gi n of th e Ve da C o nte nt s Of Ve dic lite ra ture — — — a s a whole Th e fo ur Ve da s Th e Rig-Ve da Th e — b ooks of th e Rig-Ve da Them e a n d cha ra cte r O f th e — — Rig-Ve da A hym n to Go dde ss Da wn Th e Ya jur — — Ve d a Cha ra cte r of th e ya fa s - fo rm ul a s Th e S am a — — Ve da Origin a n d p urp o se Of th e S am a -Ve da Th e — Ath arv a -Ve da Co ntents of th e Ath a rva -Ve da — Reli gio us Qua lity o f th e Ath arva -Ve da Two Atha rva n hym ns Th e B rahm a na Te xt s Som e le e s o f th e B a m a a s— Th e Ara n a k a s o r Fo r g nd r h n y , — — e st Tre ati ses Th e Up a nisha ds Lite ra ry history

XI C o n tents

P AG E S — O f th e Up a nishads Th e Up anisha ds i n th e W e s t

— - Critica l e st i m a te O f t h e Up a nisha ds 1 5 9

LE TU E TH E E N D C R S CO .

I I LI I — TH E P A THE THE H E RAT C RE G ON . N ON

OF TH E VE DA. — Funda m e nt a l tra its o f e a rly Ve dic re l i gio n Fa lse V ie w — O f th e na ture of Ve dic p o e t ry Th e Rig- Ve da a s — sa c ri fiC I a l p oe try Di fficu lty o f u nde rsta ndi ng th e — ri tua l cha ra c te r of th e Rig- Ve da P o e try a ddre sse d — to th e Go dde ss Da wn A hym n to th e sa crifice — p o st Th e Godde ss Da wn a s th e s ym bo l o f libe ra li ty — a t th e sa c rifice Som e e rrone o u s e stim a te s of Go d — “ ” — de ss Da wn Agni th e son of B a kshee sh P ra c — tica l p urp ose s Of Ve dic p o e try Th e Rig-Ve da co n — t a ins th e re li gi on Of th e upp e r c la sse s Th e ri tua l of — — t h e Rig-Ve da Th e dp r i -hym ns N a ture -wo rship — ’ th e ke ynot e of th e Rig-Ve da India s clim a te a n d na ture - wo rship Ve dic a n d He lle nic m ythology com p a re d Arre ste d a nthrop om o rphism De fin i tio n O f t h e wo rd P a ntheo n a s a pp li e d to th e Ve da — — F a ulty c la ssification s o f th e Ve dic go ds Chro no — logy O i th e go ds Diffe re nt degre e s Of ce rta inty — a bo u t th e o ri gin Of th e go ds Cla S S I fica tio n of th e - 8 go d s i n these le c ture s . . 9

E CTUR E THE T I D L H R . TH E P EH ISTO I C D R R GO S .

Two p re histo ri c p e riods be a ring up on Hindu re ligion — Sce p ti ci sm a bo u t Co m p a ra ti ve Mytho logy D i fﬁ — c u ltie s i n th e w a y Of Co m p a ra tive Mytho lo gy Co m — p a ra t i v e Mytho logy a n d E thno logy Th e m yth Of — — Ce rbe ru s Th e I n d O - E u rop e a n p e rio d P rehi sto ric — wo rds fo r go d F a the r Sk y a n d Mo the r E a rth — “ Th e Th u n d e re r Th e e ic A v i n s o r Ho se m e V d c , r n , — th e tw o So ns o f H e a ve n Th e Dio scuri i n Gre ek C o n ten ts

P AG E S — m ytho logy Th e Le ttish m yth of th e two Sons o f — Go d Co m m o n ke rne l of th e m yth o f th e tw o S o ns ” — o f He a e Th e A a o r I n d O -I a ia e io v n ry n , r n n p r d Im p o rta nt re ligi o us i de a s co m m on to th e tw o — — p e o p le s Th e du a l go ds Va runa a n d Mitra Ahura — Ma z a a n d a u a Th e co ce tio of rta , or d V r n n p n o “ — co sm ic o d e — Th e A it a s A i i t h e m o e r r d y d t , th r — of th e A i a s Mit a a su n o d — Th e s u n th e d ty r , g , m oo a n d th e a e s— Th e A i a s a n d Am e sh a n , p l n t d ty — Sp e n t as E a rly e thic a l concep ts a m ong th e Indo — E urop e a ns Va runa a n d Gre e k Oura no s (Ura n u s ) — Th e o rigin of m a n S u ndry p a re nts Of m a n “ a e Ma — a m a a n d a m i th e T i s F th r nu Y Y , w n — Inte rla cing of th e m yths Of th e ﬁrst m a n Th e — m a c a a ct e of Ma a n d a m a am a th e hu n h r r nu Y Y , — o d Of t h e e a S om a th e sa cri ci a d i o f th e g d d , ﬁ l r nk — go ds Th e m yth of S om a a n d th e He a ve nly E agle — Va lu e of th e p rec e ding re con stru ctio ns . 9 9 1 49

LE T RE TH FOURT C U E H . TH E T A SP A E T T A S L CE T AN D R N R N , R N U N , OP AQUE GODS— RE LI G IO US CON CE PTI ONS AND RELIGIOUS FE E LI NG I N THE

VE DA.

Th e tra nsp a rent gods : the ir im port a nce for th e study of — e i io — a t e Sk a n d D a e Da S u a r l g n F h r y ught r wn ry , a o d o f th e s u n — i a a n d a o s of i g V t V yu , g d w nd Th e m os t a s a e od : A i i e — A i a s th e t r n p r nt g gn , F r gn — — sac rifice fire P rehi sto ric gods of fire Birth a n d — — yo uth Of Agni Agni a s go d o f th e m orning N ew — i t s of A i A i on th e a a th e a e Of th e b r h gn gn lt r , g nt — — gods P ri e sthoo d a n d di vinity of Agni A hym n t o — — Agni Othe r m yths of th e Fire Go d Th e tra ns — luce nt gods : de finitio n o f th e te rm Go d Vi shnu — Go d P fish a n Go d I a a s a n e x am e of a n ndr , p l — o p a que go d Tra dition a l e xp la nation of th e m yt h — ’ Of I ndra a n d Vritra P rofessor Hilleb ra n dt s inte r x iv C o nten ts

P AG E S — p ret atio n o f th e sam e m yth Re ne we d de finition o f — th e re li gi o n of th e Rig-Ve da Re ne we d de fin i tio n Of — Ve dic p ra ctica li tie s Co n fli cti n g p ra ye rs a n d sa c — — ri fice s Th e co nc ep tio n Of fa ith Fa i th re la te d to — — Truth a n d Wi sdom Faith p e rso n i fie d F a ith a n d — wo rks Th e re wa rd fo r fa ith p o stp o n e d t o he a ve n “ Co ntra st be twe e n e a rly fa i th a n d la te r “ ” e o io bha kti - i a i se s a o e so t o d v t n ( ) G ft p r , n th r p fi r— Th i - a th e sa cri ce e re l gio us fe e li ng Of th e Rig Ve d . — — Th e uti lit a ri a n se nse Th e glo ry o f th e go ds — Abse nce o f re a l senti m e nt to wa rds th e go ds P oe tic — insp ira tion th e true re ligi ou s fe e ling Th e com — ' p la ce nt m a ste r-singe rs Th e p oe t s o w n e stim ate o f — — the ir work Th e divine qua lity o f de votion 1 5 0 2 O 7

LE CTURE THE F I FT H .

F I THE B EG INN ING S O H ND U THEOSOP HY . — Sta tem e nt o f th e p roblem Ti m e whe n the osophy o rigin — a te d Me tem p sychosis a n d p e ssim ism unkno wn i n — th e e a rlie r Ve dic re co rds P la ce whe re th e highe r — re ligio n o rigin a te d P rie st philo sophy a t th e sa c ri ﬁce — — Th e the o so phic Cha ra de Sp e cim e ns o f th e the o — sophic Cha ra de Th e riddle hym n o f Di rgh a t a m a s I nte rrela tio n b etwee n th e sa c ri ﬁce a n d theo sop hy On th e u p p ose d o rigin of theosophy with th e ro ya l — c a ste ritic ism of this vie w Tra nsition from rit — u a li stic p o lytheism t o the o so phy Ea rly sce p tici sm ‘ — G o tte rdam m e rung F a ilu re of Go d Va runa Mo i sm o r th e i e a o f u i — Th e c e a io m n , d n ty r t n hy n — Tra nsla tio n a n d a n a ly si s of th e c re a tion hym n At e m s a t Mo o e i sm — P a a a ti th e Lo t p t n th r j p . rd of C e a e s— Vi v a k a rm a n c e a o of th e i e se r tur c , r t r un v r , a n d i e co ce io s— P u s a th e o m a n k ndr d n p t n ru h , w rld — — B i a s a i th e Lo Of De o io T a sce e a r h p t , rd v t n r n nd nt l “ ” “ m o o e i s ic co ce io s : Tim e Lo e e tc n th t n p t n , v , D e fe c t s o f t h e e a rlie r m ono the istic a n d m onistic a ttem p ts 2 0 8 -2 4 8 C o n tent s xv

P AG E S LECTURE THE SIXT H .

I AL P H ILOSOP H OF THE A THE F N Y VED . — De a th a n d future life in p a radi se E a rly notio ns of — — He ll Th e ide a of re tri bution Lim it of re wa rd for — ” oo e e s Th e o i o of ea -a e or re g d d d n t n d th n w , — de a th How com e s th e be lie f i n tra nsm igra tio n — Hindu doctrine of tra nsm igra tio n Th e m e tho d of t a sm i a io — Th e o c i e of ka rm a or s i i a r n gr t n d tr n , p r tu l — e vo lution How tra n sm igra tio n a n d ka rma a pp e a r — t o We stern m inds Th e p e ssim ist the o ry of life — Ca use Of Hindu p e ssim i sm P e ssim i sm a n d th e p er — fee t p ri ncip le (B rahm a ) Du a listic p e ssimi sm ’ S a lva tio n thro ugh re a li sa tio n o f o ne s o w n B rahm a “ ” o o — Th e co ce io Of th e alm a n e a a s h d n p t n , br th , i e i ci e—A m a th e so of th e i e se l f p r n p l t n , ul Un v r B a m a th e s i i u a e sse ce of th e i e se r h , p r t l n Un v r si o of A m a a n d B a m a— Ma a th e o Fu n t n r h y , or w rld — a n illusion Th e unknowa ble ne ss of B rahm a ’ — Em e rson s p o em o n th e B rahm a Th e fu lne ss of B ra hm a : a s to ry Of Yajna va lky a a n d h i s wife Ma i — — t reyI Tra nsitio n from philo sophy to p ie ty Hindu — ’ a sce tici sm P rofe sso r H u x le y s c ri tique of asceti — ’ i sm P i lgrim s p rogre ss unde r th e re li gion of B rahm a — — Inve stitu re a n d d iscip le h OOd Th e life of th e — house holde r Th e life of th e forest -dwe lle r a n d — wandering asce ti c Ultim a Thu le 2 4 9 -2 8 9

I N DE X o o o 1 o o o 2 9

2 The Religio n O f the Ved a

N DIA is the l a n d of religions in more th a n one

h as sense . It produced out of its own resources

d s O f a number of istinctive systems and sect , two

O f - a n d which , at least , are world wide interest

a import nce .

a a d a Br hm nism , in its manifold aspects , is to this y the religion O f about 2 00 m illions of people in Indi a

a herself, a matter of interest on the f ce of it . But its un iversal import a nce lies w ith the Brahman ica l systems of religious philosophy , especially the two known respectively a s Ved ant a and S ankhya . These

- a are two religio philosophical , or theosophic l systems which essay to probe the twin riddle of the universe a n d n a n huma life . They do this in so penetr ti g a w ay as to place them by the side of the m ost

h i n profound ph iIO S Op c endeavors of oth er ations . The beginnings O f th is philosophy are found in the so- a a re called Upan ishads , a set of tre tises which

a O f a a a a p rt the Ved . The Up nish ds cont in the

a higher religion of the Ved . The essence of higher

a Br hmanical religion is Up a nishad religion . The religion O f the Upanishads is part of the theme O f these lectures .

Buddhism started in the bosom O f Brahmanism .

a a Its r dic l reforms , concerning both doctrine and

a a re a a a a pr ctical life , directed in good p rt g inst Br h

a m nism . Yet Buddhism is a religion gen uinely I ndia the La n d o f Religio n s 3

a Hindu in its texture . It sh res with Bra hm a nism its

m a . a m a O f do in nt religious ideas Tr ns igr tion souls ,

m a n d -a re pessimis , the all bsorbing desire to be

a a n a O f le sed from endless ch in exist ences , linked

a — a re a together by successive de ths , these the xioms

a a of both Br hm nism and Buddhism . After spread ing over the continent of I ndi a Buddhism crossed

F a a a n d a over into Ceylon , rther Indi , the isl nds of

T O a the Asiatic Archipel ago . the north it p ssed into a n d a cross the great Him al aya Mount a ins to

N e a u l a a a a p , Thibet , Turkest n , Chin , Korea , and J p n . In its va rious form s it is to this d ay on e of the

’ a r world s grea t religions . There are n o bsolutely e lia ble st a tistics a s to the number O f Buddhists upon the surfa ce of the e a rth ; 300 millions may be re ga rded as a conservative estim a te of the number of

a re people who either Buddhists , or whose religion

a a ha s been sh p ed by Buddhist idea s . Br hmanism an d Buddhism , both Hindu products , together sup

’ ply the religious needs o f 5 00 millions of the earth s

an inh abit ts .

a th e a In nother sense India is l nd of religions . Nowhere else is the texture of life so much im

re n at e d a n d a p g with religious convictions pr ctices . At a very e a rly ti m e belief in the tra nsmigration m of souls (mete psychosis) , whose p recise origin in

a 1 5 O f a a Indi still something problem , pl nted itsel f 4 The Religio n O f the Ved a

down i n the H indu m ind a s the b asis a n d fund a ment a l a xiom O f a ll specul ations a bout the soul a n d

a future life . This of itself is merely theory . The

a a O f practic l import nce this theory is , that it is coupled almost from the start with a pessimistic view

O f A a life . ccording to this the everl sting round

O f a a existences is nuisance , and rele se from it an imperative n ecessity . It would be difﬁcult to ﬁnd a nywhere e lse a purely specul ative notion which has

a n a a a t ke so ﬁrm a hold upon pr ctic l life . It perv des the H indu consciousness in a fa r more re a l a n d

a w a a riva l intim te y th n its great , the belief in an

a a etern l future life , perv des the religious thought W of the estern world .

’ F rom the beginn ing O f India s history religious institutions control the ch a ra cter a n d th e develop

O f n ment its people to an extent unknow elsewhere .

a d Hindu life from birth to death , and even fter eath

a O f F a in the f ncied life the athers , or M nes in

a a a heaven , is religious , or s cr ment l throughout . I t

a a n d is surrounded by institutions an d pr ctices , cloud ed by superstitions which are disca rded only by them that h ave worked their w ay to the highest

a a O f philosophic l spects religion . The religious life O f the Br a h m a nic al H indu is divided into the four st ages of religious disciple ; god

” d a ra ma i e a i a es Ca e h e m . ll g , l t r lly, r t g I n dia the La n d o f Religio n s 5 fearing and s acriﬁcing householder ; contemplative

- a - a a n forest dweller ; an d w n dering , world b ndoni g

S t O f ascetic . uch at least is the heory their religious

n h at O f law . Eve thoug practice all times fell short

a a this mechanical an d ex cting arr ngement , yet th e claim is allowed that life is an essenti ally solit a ry

a a a religious pilgrim ge , the goal being person l s lva

n o tion . There is provision i n such a scheme for the interests of th e S tate an d the d evelopment

n of the race . Unintentionally , but one the less f h e fectively , t ey are left out of account , leaving a

’ correspo n ding blank in India s n atio n al character . h k Over this overs , like a blac cloud , another

n O f . institutio , the system , or rather the chaos , caste Its grotesque inconsistencies and bitter tyranny have

th e gone far to make H indu what he is . The corro

h n sive properties of t is single institution , more tha anything else whatsoever , have checked the develop

f n a a ment O India into a ation . They h ve m de possible the spectacle of a country of n early 300 m illions of inhabitants , governed by the skill o f

a an milit ry and civili foreigners . In Olden times there were four castes : the Brah man , or priestly caste ; the Kshatriya , or warrior

a V a i a a a c ste ; the gy , or merchant and f rmer c ste ;

ud ra m a an d the C , or servitor caste . Then came ny

- a cross castes , the result of intermarri ges between 6 The Religio n O f the Ved a

a a members O f the four origin l c stes . S uch marri ages

r a ff a e a . now strictly t boo Gr dually , di erences of

a a n d a n d n occup tion , trade , profession , , to a co sider

a f O f a a able extent lso , di ference geogr phy , est blished

m a s a a the selves the b sis of c ste distinction , until the

a A t n umber of c stes became legion . the present

a re n a 2 00 a m a a a time there e rly 0 Br h n c stes lone .

According to a n intelligent Hindu O bserver of o ur

1 own d ay the S arasvata Brah m ins of the P a nj a b alon e n umber 469 tribes ; the Ksh atriyas are split up into 5 90 ; the V a igyas a n d Cadra s into even “ a more . There is a H indust ni proverb , eight ” m a a n . Br hmins , in e kitchens In the tter of food a n d intermarri age a ll c astes a re now co m pletely shut o ff A a m a a s one from the other . t ilor y not , is the

all custom with other peoples , invite his n eighbor ,

a n a a . honest shoemaker , to sh re his h umble f re The son of the shoem aker m ay n o t woo a n d wed the

a m blooming d a ughter of the b rber . Even a inor

a a a t devi tion , some new trick of tr de , will once breed

n e w a a a O f a ﬁsh e - a c ste . I n cert in p rts I ndi r folk who knit the meshes of their nets from right to left m ay not interm a rry with them th a t knit from left to

a right . I n Cutt ck , the most southerly district of

R i ah ad u La a Ba i h B A o f h o -w a B a . t e h e s e n P o i n c e r l j N t , N rt t r r v

u dici a S e i ce a n d e ow o f th e n i e si o f A ah a a d i n h is J l rv , F ll U v r ty ll b , e i n e es i n i e oo H i n d u i sm A n ci en t a n d [Modern M ee u v ry t r t g l ttl b k , , ( r t,

p . 9 I ndia the La n d o f Religious 7

a Beng l , there is no intercourse between potters who

a -S a n d a an d turn their wheels itting make sm ll pots , them th a t st a nd up for the m a nu fa cture of large

A a a O f a m a pots . cert in cl ss d irymen who ke butter from unboiled milk h ave been excluded from the

a a n d a a c ste , c nnot marry the d ughters of milkmen who churn upon more orthodox principles . Eve n

a a a s 1 0 1 a n d w a as l te census that of 9 reports , i n a y gives its sa nction to the Cimmeri a n notion that the touch of the lower caste man d e ﬁles the higher

While a N ay a r c an pollute a m an of a higher c ast only b c h im Of am m a a c y tou hin g , p eople the K l n group , in lud in m a s s b a ck m c a a n d k g on , l s iths, rpenters, wor ers in

a at a s a - le ther , pollute di t nce of twenty four feet, toddy

aw s a t -six e P a a a Ch e ru m an dr er thirty fe t , l y n or culti vato rs a t forty -eight feet while in the c a se of the

P a a a P a a e at b a r iy n ( ri hs) who eef , the r nge of pollution i s s a a x - t ted to be no less th n si ty four feet .

Thus H indu society is split into inﬁnitely small

a a divisions , e ch holding itself loof from the other , ea ch e n gaged in m a king its exclusiveness as com

le a a p te as possible . Members o f a lower c ste c nnot rise into a higher ca ste ; the I ndividu a l is restricted to such progress only as is possible within the con

O f h is a a O f ﬁnes caste . To the P ri h the door hope

1 uo ed f om N e w I dea s i n I n di a b the R ev Dr oh n Q t r , y . . J

M o is on Ed i n u h rr ( b rg , p . 3 3 . 8 The Religio n o f the Veda

is shut forever . There is little chance for national or

patriotic combination .

a a Moreover the laws , or rather the v g ries of caste have t aken l a rgely the place O f pra ctica l religion in the min d of the avera ge H indu who h a s n ot eman

cip ate d himself through higher philosophy . The supreme law which re ally concerns him in his d aily

life is , to eat correctly ; to drink correctly ; to marry

a correctly . The bro der , m ore usual , dictates of

a n d a religion , such as worship of the gods ethic l

a re conduct , not ignored , but they take a distinctly

h a s secondary place . India at all times put the

sta mp of religion upon much th a t Europe counts a s

social habit , or social institution . There is not , an d

n there seems ever to have been , ﬁxed creed in India .

h as a a a a H induism alw ys been toler nt , liber l , l titud

i n aria n a a in m tters of abstract belief ; tyr n nous,

a - a ra c illiberal , n rrow minded as regards such soci l p

tices as can be in an y w ay connected with religion .

[F O f a m a luidity of doctrine , rigidity pr ctice y be regarded a s the unspoken motto of H indu religion

a t all times . F ortu n ately there are not wa nting signs of a re vul sio n of feeling which bids f a ir to sweep the entire system O f caste with all its incredible foolishness off

a the face of the e a rth . The gre t H indu reformer Raja Rammohun Roy decl a red as early a s the year

1 0 The Religio n o f the Veda

so- a a : a a a c lled religion in Indi Brahm nic l hier rchy ,

a a sacerdot lism , asceticism , c ste inﬁnitely diversiﬁed polytheism a n d idolatry ; cruel religious pra ctices ; a n d A ll bottomless superstition . this the higher

H indu religions , or rather religious philosophies ,

a a s a blow way the wind does ch ff . In their view such

a religiosity is mere illusion or ignor nce , to save from

- B u t - an which is their profession . they c save only

O f n a the illumined mind . O the re l life of India the

a A gre t philosophies are merely a thin ﬁlm . nyho w they h a ve not as yet pen etrated down to the Hindu

’ a n d m a a a people , we y question whether Indi s s lva

n tio will come that way, rather than through the growth of soci a l a n d political intelligence which so

O gifted a people is sure , in the long run , to btain . The student of the H istory of Religions h a s good rea son to think O f India as the land O f religions in

h as a yet a nother sense . Not only Indi produced out O f its own mental resources m a ny import a nt

a n d h as religions theosophic systems , but it carried on these processes continuously , uninterrupted by distra cting outside inﬂuences . The Moghul con quests i n Northern India introduced Mohammed a n

a a a ism to limited extent , an d Moh mmed nism fused

O f with Hinduism in the hybrid religion the S ikhs .

A m a n m O f a s a a d s ll u ber Zoro tri n P rsis , riven from

a a Persia during the Moh mmed n conquest , found I ndia the La n d o f Religio n s 1 1 a friendly refuge for themselves a n d th e religi o n

r Z a W O f O f Z arath u sh t a ( oro ster) in the est Indi a . Aside from th a t there is n o record of perm a nent

a a outside inﬂuence on a l rger sc le , until , in the last

a - B ma S am a century , the bove mentioned rah j, a kind

V ola ii k a a o f religious p , or Esper nto , undert kes , in

a a a the most pr iseworthy spirit , upon univers l theis

a a n d a m tic pl tform , to blend h r onise the best in

a m a Hindu religious thought , with the best th t y be found in other religions . I n this way Hindu re ligion is more strictly n ative th a n a n y of the great religions of mankin d . This is no doubt d u e m a inly

’ a a a a to India s geogr phic l isol tion , and to her insul r

a h as h a d secul r history . It the merit of keeping her religious development continuous and organic . Eveg jmp o rta n t idea h as a trace a ble p a st history ; every import a nt idea 1 8 certain to develop in the

W e m a sa a O f — future . y y th t a body \35 g ) years O f organic religious growth lies more or less

’ O pen before the eyes O f the student O f India s

a n d religions , to dissect , to study, to philosophise upon . This great period O f time h a s of late become

W n deﬁnite in a rather import a nt sense . ithi recent

-el-A a a years there were discovered at Tel m rn , in

m a a Upper Egypt , n u erous cuneiform t blets cont in

a O f a ing letters from tribut ry kings B bylonia , 1 2 T he Religio n Of the Ved

A o a a ssyria , Mitani , Ph enicia , and C naan , ddressed to

a a a certain Egypti n Ph r ohs , their liege lords . These tablets have thrown much new light upon the history

W A a o f estern si . There is among them a letter

S D ush ratta written by a king of Mitani in yria, by

n name . In this letter ﬁgure among others the ames o f his brother A rtash uvara and his grandfather Arta

a O a tam . These names are bviously Iranian (Persi n) , or I ran o id with the tablets themselves they date 6 ‘ a 1 B C . A rta h a r b ck to at least 00 . The names s uv a and A rtatama O pen out with th e syllables a rta familiar to Western students O f history as part O f A A the n umberless Persian names like rtaxerxes , rta

h ern es . a ri a a ri a p , etc This stem is identical with

O f W a A ch e men id an the estern Ir nian , inscriptions ,

a sna A a a n d rta O f . with o f the vest , with the Veda “ “ The word means cosmic order , or order of the

’9 We a a a . s universe sh ll ﬁnd it l ter on , ﬁguring one of the most import a nt religious conceptions of the

- We Rig Veda . have here at any rate a deﬁnite lower d a te for the idea ; it is likely to have existed

1 6 C . F a long time before 00 B . rom the poin t O f

w O f m a vie of the history religious ideas we y, in fact we m ust , begin the history of H in du religion at

I o l o ﬁz lolo x v 8 S ee th e au h o A m eri ca n u rn a P x . . t r , f f gy , , p ' H om m e i n S i tz u n rberi clzte a cr K on i li c/z B o/z misc/zcn Gcscll F . l g g ’ z r ﬁa ten 1 um e vi sc/za t a er W sren c 8 8 . f f , 9 , N b r I ndia th e La nd O f Religio n s 1 3

a le st with the history of this conception . Broad as

a a n d the oce n , as un interrupted in its sweep there lies before us a period O f thousands O f years of the religious thought a n d practice Of the most religious

people in the history of the world . N o w this brings us face to face with the tried and true fact th a t the religious history of I n dia d oes not

a n a re lly begin at the time whe the Ved , the earliest

a w as d liter ture , compose , but that it begins much

ﬁ it a . t earlier I n the rs place , shares a fairly cle r common life with the ancient religion of Iran (Persia)

in h so- I s an ian a pre istoric time , the called nd o l r or — eriod} The reco n structio n of these com (J am p h mon religious properties is purely pre istoric . It partakes of the fate of all prehistoric studies ; it is

s x n ot d . h eﬁnite , but more or less hazy Yet , suc as it

h a d is , it counts fairly wit the best th t may be achieve

a a in th is w y. It is based upon the pl inly evident

H in d y ed a relationship between the uﬂ and the ﬂ /

n Avesta th e n Persia , most a cient sacred books of K/ N O d the two peoples . stu ent of either religion questions th a t they drew largely from a commo n

an d a . source , therefore m utu lly illumine each other I a m sure that the full meanin g of this l a st state

a ment will appear clearer after a word of expl nation .

S tudents of profa n e h istory are accustomed to see

I S ee e o a e 1 1 b l w p g 9 . 1 4 The Religio n o f the Ved a

a ncient Persia with her face turned westward . I t is to them the Persia that conquers , or controls

a a A a through her s tr pies , ssyria and Babyloni , Pales f A O r a O s . tine , Egypt , p rts ia Minor It is to them

a the Persia that f lls d own before Greece . In the

a a a H s as es d y of her gre test glory D rius I . y t p carved

a 00 a into the Behist n rock , 3 feet bove the ground , the hugh trilingual cuneiform inscription , in which

a - he cl ims suzerainty over twenty three countries . TO a ll intents and p urposes he cl a i m s the e a rth for

A r his own . mong the countries mentioned a e parts a dj a cent to the extreme north-west O f India : Dra n

h i a a a — a Ara c os a . 0 gian , , G ndh r , etc Between 5 0 3 30

f A h e m e n id an B C . O c d . , the rule the Persian ynasty h a d without doubt sent out its loosely attached satra pies to the l a nd O f the Indus River . But this d id not result in the permanent attachment O f one

A so - Gra e co country to the other . gain , the called

a a A a P rthi n rulers , successors o f lex nder the Great

a O f a a Baktria in the Persi n countries P rthi and , from

2 00 B . C . 2 00 A . D . a about to , est blished principalities

- O f a a I n d O- in the north west I ndi , not bly the Parthian

‘ r h ia kingdoms of Taxila and A ac o s . But this politi

a a a a n d cal relation , g in , proved u nst ble transient .

A a n a a sm ll umber of P rsis , fter the Mohammedan

l S ee Vi n cen S mi h Th e [n ab - P a rthi a n D n asti es i n ourn a l t t , y , y

o t/ze Germa n Ori en ta l S oci et vol . lx . . f y , , p 49 f . I ndia the La n d of Re ligio us 1 5

c O f a onquest Persia, ﬂed to I ndi with their priests ,

a an d m a O f A a s cred ﬁre , the nuscripts the vest , their

d a holy scriptures . Their escendants , bout in

m a n u ber , still adhere to their ncient religion They

a form one of the most esteemed , we lthy , an d philan th ro ic a p communities on the west shores of I ndi ,

in n o t notably the city of Bombay . It is of record that they h a d eve n the faintest idea that they were ﬂeei n g into the hospitable bosom O f a people related

a n d a by blood langu ge , or that the H indus who gave them shelter knew that they were receivi n g their

A s a s . w A very own kin far we kno , the ryan

an h Hindus at y rate , t roughout their history , are entirely u nconscious of the important fact that , a cross the mount a ins to the n orth -west of their

n at all a cou try , dwelt times branch of their own — stock the oth er half of the so -called I n do -Iranians A or ryans .

A n d O f d a n d yet , the languages the Hin u Veda

a A the Persi n vesta , the respective bibles of the

a re . two peoples , mere dialects of the same speech S tudents regularly enter upon the study o f the

A a vest n language through the door O f the Veda . Entire passages of the Avesta m ay be turned into good Vedic merely by a pplying certain regul a r sound

a a a ch nges . It is s id sometimes th t there is less dif ference between the Veda and the Avesta than b e 1 6 The Rel igio n o f the Veda

a n d tween the Veda the later H ind u Epic , the

a a a . O e x a M h bh rata This is , in my pinion , an g

e ratio n g , but it is signiﬁcant that the statement could be m a de at all . The early religions and the religious institutions o f the H indus and Persians

far show , to be sure , greater indepen dence from one

a n another than their l nguages , but they are , ever

h less O t e . S , at the root much the same it has come to pass th a t a not at all mean part O f the Vedic Pantheon and Vedic religious ideas begi n before the

. O r Veda , to put it even more paradoxically , Indian

a religion begins before its rrival in India .

Yet further, beyond the common period of the

Hindus and the Persians , there is a still remoter period which is not entirely closed to our view .

I - It is the common ndo European time , the time when the H indus and Persians still sh a red their l a nguage a n d home with the remaining mem

O f bers the same stock, the H ellenes , Italians ,

S . Celts , Teutons , and lavs I n this altogether pre historic time there also existed certain germs O f

a n d O f religion , some these germs grew into import

o f ant features the later religions o f these peoples . The religion O f the Veda is indebted to this e a rly

We time to an extent that is not negligible. shall see later on in wh a t w ay the t wo layers o f p reh is toric religious matter h ave contributed to an d affected

1 8 The Rel igio n o f the Ved a

themselves were never very keen a bout c a nonicity ;

a - a s sa s qu si Vedic books , or , we should y , P eudo

a t a a Vedic books were composed very l te date , when the va rious a n d peculi ar sou rces O f e a rly in

h a d m spiration dried up ; they kept p ou ring new , ostly

Ol a sour wine into the d skins . The huge Concord nce

a h as m a of the Ved s , which it been y f te to publish this yea r absorbs about 1 g0 -texts more or less Vedic .

It is truly humili ating to students of a ncient India to h a ve to a nswer the inevit able question as to the

’ a e a a W e n . A s g of the Ved with meek , don t k ow

a O f a a reg rds their texture , the books the Ved cl im

a a a On e S gre t ntiquity with no uncert in voice . hould like to see this intrinsic a lly a rch a ic qu ality held up

a a a a a a by ctu l d tes those s m e , lmost f bulous , yet per fe ctly a uthen tic d ates th a t a re being b a ndied about

a h A a a a a n d in the ncient istory of ssyri , B byloni ,

W a m D . W Egypt . The late Professor illi hitney left behind the witty s aying th a t H indu d a tes a re merely

- a a ten pins set up to be bowled down g in . This is

a A a a B . C . not ltogether so . Buddh died 477 lex nder

6 1 a a 2 B C . a B . C i nv ded Indi in 3 . I n the ye r 3 5 “ C a n d ra u ta S a a A a - g p , or ndr kottos , lex nder Killer , a s m m a Greek writers o inously outhed over his n me ,

’ led a successful revolt a ga inst A lexa nder s prefects

a a a a Patali u tra and est blished the M ury dyn sty in p , The Veda 9

Palib oth ra a a O f -d a the of the Greeks , the P tn to y . The most im port a nt d ate in Hind u secula r history

’ a O f Ca n d ra u ta s a n m is th t g p gr dson , the fa ous

Em e rdi\A o g l India from n orth to south a round a bout H is

a a ll his ea edicts , c rved into rock over gr t empire , sho w us the si n gul a r specta cle of a great ruler who

a used his power to propagate his religion pe cefully . H is inscriptions upon pill a rs an d rocks boast not of victory or heroic d eed ; they exhort his people to

a a a n d a an a n d virtue , w rn ag inst sin , ple d for toler ce

a a n m a love O f hum nity . This is i port nt d a te in the h a a n d istory of In di , but even more important ate in the history of good manners . Unquestionably a century or two must have passed between the conclusion of the Vedic period a n d the

a beginnings O f Buddhism . Buddhist liter ture pre supposes Bra hman ical litera ture an d religion in a

a st a ge of considerable adv ncement beyond the Vedas .

W e a re a a a a , therefore , re son bly s fe in s ying that the

w a s B . rea l Vedic period concluded amut 700 C . ’ We a re further on sa fe grou nd in d e m a n diffg a n u m

a i a a ber of centuries for the much str tif ed l ngu ge , ? a an d a . a liter ture , religion of the Ved But how m ny

It is a s e asy to im a gin e three a s thirteen or twenty

O n a . a three . ly on e thin g is cert in Vedic ide s are

ld a n a a ( a t O . very I h ve oted the f ct th t the concept , 2 0 The Rel igio n o f the Veda

” m a a n d cos ic or univers l order , is found in cut dried

m W A a a s a a s 1 6 a a a 00 B . Ir ni n n es in estern si e rly C .

a m m a a n d a a I , for y p rt , I think I voice m ny schol rs,

m m a n a now uch ore inclined to listen to e rly date , f s a 2 000 B . C . O a y , for the beginnings Vedic liter ry

a n d a production , to a much earlier d te for the beginn ings of the institutions and religious concepts which the Ved a h a s derived from those prehistoric times which c a st their sh a dows forwa rd into the A a a re a . records th t in our h nds nyhow , we must not be beguiled by th a t kind of conserva tism w hich merely s a lves the conscience into thinking th a t

a n a a s a there is better p roof for y l ter d te , uch s

1 00 1 2 00 1 000 B . C . a a a 5 , , or , r ther th n the e rlier

a 2 B . O a 000 C . d te of nce more , fr nkly , we do not know .

Vedic tradition is in some respects the most re F m ark able in recorded history . rom the entire Vedic period we h a ve not one single piece of anti

u arian a e a a O f a q or rcha ological m teri l , not one bit re l

a property ; not a building , nor mon ument ; not a

- coin , jewel , or utensil nothing but winged words .

Even the manuscripts of these precious texts , splendid as we know their authority to be on inner

O f a a d We evidence are comp r tively recent ate . d o not know when the Ved a s were ﬁrst committed to writing . Even if they were written down during the The Ved a 2 r

as a Vedic period itself , I think ltogether likely , the early manuscripts were certain to perish in the furious

a . Indian clim te They must , in that case , have been

a n d saved by diligent copying recopying . The majority of the manuscripts upon which are based our editions of Vedic texts d a te from recent cen

a a h turie s . f M n uscripts th t date back to the ourteent , century of our era are rare only a very fe W backl

o n e O f Here , however, enters the curiosities of

a H indu religious life . The adherents of a certain Ved

n o a or Vedic school , m tter whether the text of that

d n ot school was reduce to writing or , m ust , in theory ,

- th ex ts b . so know girj __ y heart These are the called ” r n a gg t iya s or Oral Traditio lists . They live to t his day , being , as it were , living manuscripts of their

a respective Vedas . The eminent H indu schol r , the

S a Pa n d u ra n i n late h nkar g Pandit , tells us the pre face to his great Bombay edition of the Atharva Veda how he used three of these ora l reciters O f the

Ath arva-Veda out of a total of only four that were at that time still a live i n the D ekkh an ; and h o w their oral authority proved to be quite as weighty

a h e as the written authority of his m n uscripts . T es

Ba u i living man uscripts were respectively , Messrs . p j J i van ram ; Ke cava Bh at bin D aj i Bh at ; a n d Ven “ Bh at i Ath a rva kan j , the last the most celebrated 2 2 The Religio n o f the Ved a

kkh an . a V a id ik a in the D e Mr . P ndit cites them by s i la O f a a g , quite in the manner inanim te m nuscripts ,

B e respectively , as p , K , and V . They are , I beli ve , now all dead . W e are waiting n o w for the time when the I ndia Exploration S ociety sh all step out from its existence

a a n d on paper , an d t ke hold of the shovel the spade . With bated breath we shall then be wa tching to see whether great good fortune will m a ke it possible to dig through the thick crust of centuries that a re piled upon the Vedic period . I f so , it will be some thing like the revelation O f the Mycenea n age that w as foun d at the root of Hellenic civilisation . Until

a n d that time Vedic life institutions , reported only

O f a by word mouth , m ust remain an uncert in quan

a re tity . The hymns of the Veda to a considera ble

a n d degree cloudy , turgid , mystic ; taken by them selves they will never yield a clear p icture of human

a W e a life that ﬁts any time or pl ce . h ve from the

a n a entire Vedic period no n als except priestly nnals ,

h a t or suc least as have been edited by priests . It is as though we relied upo n Cloister chronicles alone for our knowledge of the politics and institutions O f

a a . Or a n a cert in time , to use even homelier comp ri

a s a son , though we had to reconstruct the soci l conditions of a more m odern ti m e from a n inter

- ce ted a . p bo rding school correspondence The poets , The Veda 2 3

or priestly writers of the Ved a are entirely p re o cc u pied w ith their o w n interests ; if we w a nt a nything like secul ar records O f India we m ust look to a later m ti e . We do n ot even know exactly what a term as fam

‘ ” rof a rex n a a a iliar as f ( ) Ki g, me nt in those e rly d ys .

Wa s a a a a a a a R j gre t potent te , or merely a trib l Chieft a in ? We know th a t the early Vedic period

- w as a ca ttle ra ising age . The lowing of kine was

e a r lovely music to the of the Vedic poet . But

a a n a there were lso workers in metals , ch riots , vi

atio n a . g of some kind , gold , jewels , and tr de This

a ll a a n d m is too v gue , to so e extent introduces uncert a in quan tities into our estimatio n O f Vedic religion .

At a n a s a unknown date then , we h ve had to

‘ a A a a vi a n con fess reluct ntly , ry n tribes or cl ns ( c ) beg to migrate from the Ira n ian highl a n ds to the n orth of the Hin d u ~ K u sh Mo unt a ins into the n orth -west

a a a n d of Indi , the pl ins of the river I ndus its tribu “ a a a m taries , the P nj b , or the l nd of the ﬁve strea s .

1 om his o d i s d e i ed va i a th e a e n am e of th e hi d or Fr t w r r v cy , l t r t r , icu a a n d m e ch a n cas e agr ltur l r t t . ’ W H o in ou rn a 1 o th e A m eri ca n Ori en ta l P o esso E . s r f r . pk , 7 f

i et l xi x 1 —2 8 a e h a th e m a o i o f th e V e d ic S oc vo . . u s y, . , pp 9 . rg t t j r ty h m n s we e c om ose d a h e e as h a n the P a n a i n th e e i o n y r p f rt r t t j b , r g o f th e m od e n ci o f Amb alla e we en th e i e s S ara souti an d r ty , b t r v r C hu e gg r . 2 4 The Religio n o f the Veda

a a a O f The river G nges , so essenti l to picture India

a a n d n in historic l times , even more bou d up with all W a a a estern poetic f ncies about Indi , is sc rcely

in - - a a te iE mentioned the Rig Ved . This s me t is full of allusions to the struggles of the fa i r-skinned

A w a - a D a ryas ith the d rk skinned borigines , the syus .

a The struggle is likely to h ve been bitter . The

a O f A a a w as a re spre d ry n civilis tion grad u l , and s u lte d ﬁn ally in the u p -building of a people whose

a n d a civilisation was foreign superior , but whose r ce Qu ality w as determined a good dea l by the over wh e lmi n l a a a - n o n -A a g y l rge , n tive , d rk skinned , ry n

At O f popul ation . the beginning our knowledge of India we are fa ce to face with an extensive poet

a . ical liter ture , in set metres This is crude on

m a the whole , even when co pared with classic l

S a a . anskrit liter ture o f l ter times Yet , it shows , along with uncouth n ai vete a n d semi-barb a rous

a a O f a a n d a turgidity , good de l be uty elev tion of d thought , an d a egree of skill bordering on the

a an a n d profession l , in the handling of l guage metre . That th is product w a s not cre ated out O f nothing on Indian soil follows from th e previously mentioned close connection with the e a rliest product of Persian

a Ave sta . liter ture , the Even the metric types of

I re a Veda and Avest a a closely rel ted . I ‘ S e e a o e . 1 . b v , p 3

2 6 The Religio n o f the Veda

come from a som ewh a t l ater Vedic ti m e ; they d o

a a a m d o not coincide ex ctly with the e rlier n es , nor they fully correspond to the contents of the texts

a a themselves . The e rlier n a m es refer r ther to the

m a a a different styles of co position , th n to c nonic l col ”

n . a re rca t s a a a a zzn lectio s They l , t nz s of pr ise ; y j “ “ sk i a a a s a n d m a s ci m ci n i , liturgic l st nz for ul s , mel

’ a n d a tka roa ﬁ i ra sa c a n d odies g l , blessings curses .

The book which goes by the n a me of Rig -Ved a con

— ' t a ins not o n ly st a nz as O f p ra ise but in its l ater

a — a a n d a s a s m p rts lso blessings curses , well ost of

‘ the st anz as which form the text to the s a m a n -melo

O f S a a - a Ath a rva - a a dies the m Ved . The Ved cont ins “ “ rca /i a a a a zzns/z i a , st nz s of pr ise , and y j , liturgic l ” s ta n z as m o stl a s , y worked over for its own purposes , ” w e ll a s its very own blessings and curses . The Y a j ur-Ved a a lso cont a ins m ateri als o f the other Vedic

a a . typ es in ddition to its m in topic , the liturgy The

S ama -Ved a is merely a collection O f a cert a in kind

“ ” rca z a n a O f a a re o f l , or st z s pr ise , which derived with

a a n d a - a a n d so m e va ri nts dditions from the Rig Ved , are here set to music which is indicated by m usica l

a not tions .

- a O a s The Rig Ved is , on the whole , the ldest well a s t h e most im p ort a nt O f the four collections . Its a a a a l ngu ge is priestly , very high , or very liter ry

w e m a a s a speech . This y c ll by di tinction the hier tic The Veda 2 7

a a Old l a ngu age of the Ved . It is b sed upon a very

a a p opul r di lect , into which the poets , to serve their

m a a n d own needs , have introduced ny new words

- o a a O f speech forms . S , for inst nce , the gre t liking the

a a a n hier tic l ngu ge for verbs derived from ouns , th e

a d en o in af ie—o r a so c lled m denomin l verbs , surrounds the style O f the Rig Ved a with a n ai r O f turgidity

a a A a n d stiltedness which is fa r from being rch ic .

' sa a rta n a a ti hieratic poet prefers to y give b ttle (p y , “ rta n a ti a a a p y ) , r ther th n ﬁght cultiv te the ” “ deva a ti a a S gods ( y ), r ther th n be pious how ” “ a s ti ma n a s a te a kind disposition ( y ) , r ther than be friendly , etc .

A 1 000 a little over hymns , cont ining about

’ a a a m d st nz s , equ l in bulk to Ho er s poems , are divide ” n m a n da la s sa i to ten , circles , or , as we should y,

O f m a a books . Inside these books the hy ns are rr nged a a a : ﬁ ccording to regul r scheme rst , in the order o f

n O f m a the umber hy ns ddressed to a particular god , beginning with the l a rgest nu m ber a n d continui n g in

’ a a . a descending sc le Next , e ch god s hym ns are a a a O f a m rr nged ccording to the length e ch single hy n , a a a a S ix O f g in in descending sc le . these ten books “ ” — s o- a am - m (ii vii) , the c lled f ily books , for the nucleus

O f a the collection . E ch of these is supposed to

m s a f have been co po ed by di ferent Rishi , poet or

a m a m O f seer , or r ther by so e f ily poets who would 2 8 The Religio n O f th e ' V e d a

a fondly d erive their descent from such Rishi , The — hymns themselves st a te this repeatedly such a n d

’ such a poet has seen su ch a n d such a hymn the

a a ex ct v lue of this claim is not easily estimated . The n am es O f th ese trad ition a l Rishis have a good

a a ring in Indi t all times . They are in the order of

— Grtsa m a d a Vi vamitra V am a d eva A Books ii vii , , g , , tri ,

Bh a rad va a a n d V a s ish th a j , . The eighth book an d the first fi fty hymns O f the first book a re ascribed to the fa mily o f K a nva ; they are m a rked O ff even

a superﬁci lly from the rest , because they are arranged s a a a trophic lly in groups O f two or three st nz s . These

O f a a form the bulk those st nz s which , set to music ,

- a t a S a . reappe r in the ma Ved The nin h book , a kind

a - a of B cchic collection or text book , is ddressed to

d a soma m the eiﬁed pl nt , and the liquor pressed fro

2 i soma fa r t . This drink furnishes by the most pre

n a cio s lib tion to the gods . They are supposed to intoxica te themselves with it unto gre a t d eeds of

a a O f v lor. The rem inder the ﬁrst book an d the entire tenth book are more m iscellaneous in ch a r a cter a n d problem atic a s to intention an d a rrange

e n ment . To some extent , though by n o means tire l a f y, they are of later origin and from di ferent

a a a a sp here , in p rt of distinctly p o p ul r ch r cter , very

Tha is h as h ad re e a ed to him . t , v l 9 S ee e o 1 b l w, p . 45 . The Ved a 2 9

much like and O ften identical with the hym n s of th e

- A th arva Ved a .

n a a s a O the whole an d in the m in , we sh l l see , the

Rig -Ved a is a collection of priestly hymns addressed

to the gods O f the Vedic Pantheon . The chanting

O f these hymns is regularly accomp anied by lib ations

a soma O f O f the intoxicating d rink c lled , and melted

e nrta . butter, or ghe (g ) The enduring interest of the Rig-Veda as literature lies in those old priestly

’ n O f a a n d poets visio the beauty , the m jesty , the

an d a n d power of the gods, in the myths legends told

O f O a them , or , more ften , merely lluded to in connec

a tion with them . But the p ramount importance of

- d a a ll a s a the Rig Ve a is fter not liter ture , but as

ilosﬂ h . ﬁ p y Its mythology represents a clearer , Ev en if n o t al ways chronologically ea rlier st a ge of thought a n d religious development than is to be

a a n t found in any p r llel literature . O on e side a

a n d least it is primitive in conception , constructive under our very eyes : h ow a person a l god develops by personiﬁcation out O f a visible fact in nature (a nthropomorphosis) n o literary document in the

- a a world teaches as well as the Rig Ved . The origin l

a O f th eV e d ic a a n ture gods , however , is not alw ys cle r ,

a s w as an al not as clear once fondly thought . The y

' O f a a a O sis these b re y tr nslucent , or ltogether paque characters makes up a ch a pter of Vedic science as 3 0 The Rel igio n o f the Ved a

d iﬁi cu lt a s m a a n a it is i port nt . In y c se enough is known to j usti fy the st atement th a t the key-note a n d engrossing theme of Rig-Vedic thought is worship O f

O f the personiﬁed powers nature .

a a a n d a t I n order to make good this l st st tement ,

m w a - - a the sa e time by y of fore taste of the Rig Ved , I

a a O f O f present here some st nz s one its ﬁ nest hymns . l

a a D a It is ddressed to the goddess Ush s , wn person

ﬁed a a , whom the Vedic poets sing with speci l w rmth a n d liking ; the metre imita tes the original

T a c m O f all a s his light h th o e , the lights the f ire t,

Th e b a a b fa r-s rilli nt brightness h th been orn , hinin g, ’ m - s n Urged on to p ro pt the sun god shi in g power .

N a u a m ight now h th yielded p her pl ce to ornin g.

’ a a a m n The sisters p thw y is the s e u ending,

T a a a s a . u ght by the god , ltern tely they tre d it

F a - a m an d -m ir sh ped , of different for s, yet one inded ,

N an d M c a . ight ornin g l sh not, nor yet do lin ger

B D a S s e right bringer of deli ghts, wn hine efful g nt,

W O sh a u s h e r a ide pen e h th thrown for port ls .

A s all s s c s rou in g the world , she how us ri he , D a v n c a wn h ath aw ak ened every li i g re ture .

’ ’ T H a s D a a a a b is e ven ughter h th ppe red efore us,

a a m s The m a iden da z zlin g in her b rilli nt g r ent .

m s s all a as Thou soverei gn i tre s of e rthly tre ure,

A s c D a ﬂa h t -d a u s u pi ious wn , s hou to y upon

’ 1 - n o A A M acd on e s an s a ion i n R i Ve d a i P esso . . g r f r ll tr l t ,

his H i stor o S a n s k ri t L i tera tu re . 8 . I h a e a e n th e i e y f , p 3 v t k l b rty l h a l e a ion s o f m aki n g a fe w s i g t t r t . The Veda 3 1

’ O n heaven s fra m e sh e h ath shone forth in sp lendor

ss a c as b a The godde h th t off the ro e of d rkness . A ak n th e s s w e in g world, with ruddy hor e ,

- k c a Da a a Upon her well yo ed h riot wn pp ro cheth .

S u m a howerin g pon it ny bounteous blessin gs, Sh e s a h e r b a r — all m a se e pre ds rilli nt lust e y her .

L as c a m s a a e a s se t of the h in of ornin g th t h v p d by , a a F irst of bright mom s to c ome D awn h th risen .

Arise the breath of life a gain h ath reac hed us D rea d d arkness slin k s a w a y an d light is c om ing

Sh e a a a a a su n av h th bl zed p thw y for the to tr el , We av ac m e n x c h e found the pl e where prolong e isten e .

The Rig -Ved a presupposes a tolerably elaborate a n d n ot a O f uninteresting ritu l , or scheme priestly

a a pr ctices , in connection with the hymns ddressed

H o w m a a to the gods . this y be re d between the

’ lines O f the Rig-Ved a s poetry I hope to show quite

a a - cle rly later on . The Y j ur Veda represents the

a a exceeding growth of this ritu lism , or s cerdotalism ,

a s . a a O time went by Gradu lly the m in bject ,

’ n a d to f thé o d s : S OI mely , wgn/ g , is lost sight o f e m u a , pompous performance , g rnished with lip

. service , occupies the centre of the stage . This per fo rm an ce is supposed to h ave m agic or m ystic power

- so th at its every det a il is a ll import a nt .

It regula tes mechanically the rel ation of m an to the

a divine powers by its own intrinsic power , but yet 3 2 The Religio n O f the Veda power controlled a n d gu ided by the wonderful tech

a n d nique of the priests , their still more wonderful

O f a ll insight into the mean ing the technical acts . A crowd of priests—seventeen is the largest n umber — conduct a n interminable cerem oni a l full of sym

a boli e me ning down to its smallest m inuti ae . The priests sea t themselves on the sa criﬁci a l ground

h a cla rana - strewn wit blades of s cred grass , and mark

a a out the ltars on which the s cred ﬁres are built . They handle and a rra nge the utensils an d sacriﬁcial

A n subst a nces . d then they proceed to give to the

a a a a n d gods of the s criﬁce , e ch his proper obl tion

a a n d a his proper share . Even the le st most trivi l

a a a n d act has its st nza or formul , every utensil is

a blessed with its own particul r blessing . These

a a n d a st nzas formulas , to which description o f the

a a rites is more or less directly tt ched , make up the n umerous redactions O f this Veda .

a - a a The Y j ur Veda is a l ter collection in the m in ,

a O ld though it contains m uch subst nce that is old , enough , indeed , to be prehistoric . But like all other

a a n a ~ Vedic collections , its red ction , at y r te , pre

- A a supposes the Rig Veda. good m ny verses of

- a a - a the Rig Veda reappe r in the Y j ur Ved , usually

a O f - not in the ex ct form the Rig Veda , but taken

an d out o f their connection , altered and adapted to n e w ends which were foreign to the mind of the

3 4 The Rel igio n O f the Ved

The H indus h a ve a lways h a d reason to fear ser pents ; they must h a ve a t times been stung by serpents whom they mistook for ropes , because the

O a a two things are ften correl ted in their liter ture . A Hindu ﬁgure of speech (or kenning) for serpent

“ H 1 . F o r a a is toothed rope inst nce , theosophic text of Up a nish a d ch a racter est ablishes the following

“ comp a rison : As a rope which is n ot clearly seen

a a u n in the d rk is mistaken for serpent , so the enlightened mist a ke the ch a ra cter o f their own

a sa m self. Th t is to y, they do not co prehend the

d . a n d ivine nature of their self This is sensible , there is sense a lso in the following : Kings a re con

i a a ce ve d s . t rulers o f the earth Therefore , the ceremony of consecra tion the king looks down upon “ a a n d : 0 a the e rth , prays mother E rth , do not ” n o r ! O inj ure me , let me inj ure thee But ften

a a a a s pr yer p sses over into lit ny , here in other

a second a ry st a ges of religious liter ture. The fol lowi n g is a n a ll too typica l c a se : M a y life prosper ’ through the sa crifice ! M ay life s brea th prosper through the sacrifice ! M ay the eye prosper throu gh the s acrifice ! M ay the e a r prosper through the s acrifice ! M ay the b ack prosper through the sa c

S ee th e auth or i n Hy m n s of til e A t/ta rva Veda (Sa cred B ooks of 68 t/ze E a s t vol . . 1 . , p p 47 , 3 9 ’ - C th e ada e i n P etron i u s : M an d ii k a Ka i k a 2 . 1 . . y r , 7 f g , 45 "

u ora res tem n on a ri t a se en d oe s n ot e e a o e . col p , rp t b g t r p The Veda 3 5

— — “ riﬁce A n d ﬁn ally O deepest b athos May the

1 sacriﬁce prosper through the sa criﬁce ! The m a ny thousa nd formul a s o f this sort which

occur in the Yajur -Ved a a n d its a ccessory literature a re now for the ﬁrst time collected in my Vedic im Concordance . I am sure that the enduring

a pression which they leave upon the mind , side from

a a a O f m a their p rti l foolishness , is th t a for lism and

a a ment l dec y upon the very brink o f dissolution .

a a a The pr ctices which accomp ny these formul s ,

though they cont a in much th a t is natura l a n d vigor

are S d a O f a ous , also covered up by illy et ils form lism , so th at it is O ften difﬁcult to discover their real human

a a a meaning . It is rem rk ble , however , th t new life

n a s spri gs up on this a rid waste . It is though this p h ase of H indu religion h a d prep a red itself by its very excesses for a s a lut a ry and compl a ce n t

- h a a . a a m r kiri I n its l st outcome , in the very s e

a a a all Br hm nic l schools where this folly runs riot ,

r a a a \sp ing up the Up nish ds , those e rly theosophic trea tises O f India which p ave the way for her endur

a a a ing p hilosophies . The Up nish ds in re lity , though

a not professedly , sweep side the ritual like cobwebs ,

a n d show the H indu mind , not yet perfectly trained ,

but fa r from choked ; and quite cap able of carrying

1 V C V in tern itz Gesc/i ic/tte der I n di scﬁen Li ttera tzcr Pa i s f . , , rt F r t, P I ssﬁ 3 6 The Religio n o f the Veda on the development of Hindu religions to the really

a a great result s which they eventu lly re ch .

The S ama-Veda is O f a ll the Vedas the least clea r

A s a a as regards its origin an d purpose . liter ry pro d uction it is almost entirely secondary and negative .

S a a - The m Veda is interesting chieﬂy , because it is the

a Ved of m usic . I n addition it contains some original practices to wh ich tradition has attached a number

O f legends unknown in the other Vedic schools .

n o a There are connected hymns in this Ved , only

a more or less detached verses , borrowed in the m in

- a from the Rig Ved . Even the sense o f these verses h is subordinated to the music to whic they are set .

The verses are grouped in strophes which , when

a s sain ci n i accompan ied by their music , are known , “ ” k l melodies The sci ma n -stanz a s are preserved i n

F - a as three forms . irst , in the Rig Ved , ordinary

wa a cco m a n poetry accented in the usual y , and not p i e d by melodies . They are contained mostly in the

first fifty hymns of the first book , and in Books viii

a a a re and ix . Most of these st nz s composed in the

’ a a tri ra a tba metre g y , or in strophes known as p g ,

' ‘ which a re compounded O f gaya tri a n d faga tz verse

‘ tri a n d ra a t/za lines . Both the words gw p g are

a i S derived from the verb g , sing , an d how th at the stanzas an d strophes composed in these metres were from the start intended to be sung . The Veda 3 7

S S a a - a econdly , they occur in the m Veda itself in

arciéa form called , that is , collection of stanzas .

O f - This is a kind libretto , or text book contain ing the stanzas which are to be memorised for “ a n a s sa m king upo them , the Hindus y, the

’ - sa in a n melodies . Here also there is a system / O f a ccéits in n a a , peculiar its notatio , but pp r

n h n d ma n s e tly still wit reference to the unsu g s . In

‘ l sa ma n - n Gan as n - the third versio , the or so g books , we

' sa nt a ns ﬁn d the real as they are to be sung . Here not only the text but also the m usical notes

. S n ot ain a n are given till this is a complete s yet . In the middle of the sung stanzas certai n phantasti c

e x llables s o - c s , ll lamatpryﬂ y are introduced the ca ed

stobaa s h om Ecru k a i k o i d im , suc as , , , y , or ; and at the end O f the stanzas certain co n cluding exclam a

S o- n iollaa na s h ci t/ta a ti n a n d tions , the called , suc as , , ,

2 t i n O f S sa . They remind us a way the wiss an d Tyrolese “ yodels wh ich are introduced into the

h O l g z as songs of t ese countries as a sort of ﬁﬁ ,

intend e d to heighten the musical effect . The S ama-Veda is d evoted a good d eal to the

h o f d u n od wors ip In ra, a bl steri g , braggart g , who

I The o d an a a ain i s d e i ed om th e oo a i si n w r g , g , r v fr r t g , g. 9 Th e P an cavi n ca Brahm an a relates th at th e poet K an va was for a ood hi e uz z ed to ﬁn d a n i d/za n a for his sama n un i h e h ea d g w l p l , t l r a cat sn eez e a s/z I T h en h e took a s! : for th e n id/za n a of h i s

’ sa ma n . T he Religio n o f the V e da

h as m s om a e t to befuddle hi self with , in order to g

a ra a m . a n d the necess ry cou ge to sl y de ons H e , he

' a h as - a rczs/ta i n a a lone , in the Rig Ved the epithet , th t

“ m sci n za n s a re m is , he for who the co posed upon the ” ‘ r/e a s sa r fcs s . the , or , we should y , out of the It see m s likely th a t the S am a-Ved a is built up out of — remn a nt s of s a va ge S h a m a nism the resembla nce

S am a S a a m between the words n and h m nis , however , w a a . S a a a t is ccident l h m nism , as is well kno n , tem pts to inﬂuence the n atura l order O f events by

a t am - a a n d a a shouts , be ting of t ms , fr ntic exhort tion

O f a a O f the gods . The Br hmans were in the h bit blending their own priestly practices a n d co n ce p tions with a good de al O f rough m a teri a l which they

a m S am a n found current ong the people . The melo

a t m e u la r a dies , too , betr y he p p origin in th t they seem to h a ve been sung origin ally at certain popul ar

2 a a a festiv ls , especi lly the solstitial festiv ls . The ex clam a tio n s interspersed a mong the words O f the text a re th x cite d O f likely to be substitutes for eﬁ e shouts

S a an a a the h am n priests o f e rlier time . It is perh ps worth while to note th a t in l ater Vedic times the

1 ' Se e m a ic es On E cz s na ma a n E i t/zet o I n d ra i n ozcrn a l o y rt l , , p f , 7 f

m eri ca n ri en ta l S oci et vol xxi 0 a n d T/z ﬁl e A O . . . e God y , , p 5 ﬂ ,

' I n d ra a n d til e S a m a Veda l n Vi en n a Ori en ta l ou rn a l v ol x ii , 7 , . v . , p . 1 6 5 f . 2 S e e A Hi e an d D i e S on n en w en d es te i n A lt-[n di en F est . ll br t , f ,

’ ' sc/i ri t ur K on ra d H o ma n n E a n e n 2 2 a n d f f j , ( rl g p p . . f 34 ﬁ. o f i n th e repr t . The Ved a 3 9

am a - a a a a S Ved is held in sm ll reg rd . The Brahm n ica l law-books prescribe t hat the recitation of Rig

Ved a a n d Yaj ur-Ved a must stop whenever the

O atn a n a n f - f s s . O e O la w shout is he rd these books ,

a a a for inst nce , counts the b rking of dogs , the br y of a a n d sses , the howling of wolves , the sound of the

' s a in a n as O d e ﬁli n a noises so bnoxious or g th t ,

a O f when he rd , the study the other Vedas m ust

1 stop .

The interest of the S ama-Ved a for the history of Hindu religio n a n d literature a mounts to very

a a little . It represents in f ct little more th n the second ary em ployment in the service O f religion

O f a a n d a - a popul r m usic other qu si m usic l noises . These were developed a n d reﬁned in the course of

i l rit uak of civilisation , and worked into the m /

Bra hm a ni sm in order to a d d an element of bea uty a n d emotion . I n more modern times the sain a n

f ch a nts at the sacriﬁce a re sa id to be quite im p ress ive / The O ldest name of the Ath arva-Ved a is a tna rvan

i ra sa n a O f n g , compound formed the ames of two

- a O f A a a semi mythic f milies priests , the th rv ns and

A n irase s At g . a very early time the former term ” as was regarded synonymous with holy charms , or

1 ’ C omp are on th is p oin t Professor Lu dwi g s rem ark i n D er R ig Veda v ol v 8 , . . , p . . 2 S e e th e au h o i n the Vi en n a Ori en ta l ou rn a l vol xv1 1 1 62 t r 7 , . . , p . . 40 The Religio n O f the Ved a

“ a a m blessings ; the l tter with witchcraft ch r s , or

a n a a curses . I n dditio to this n me , and the l ter

a a Ath a rva - a more convention l n me Ved , there are

a a two other n mes , used only in the ritu l texts O f

a . On e o/t r va n i ra san a Bh ri u s this Ved is g g , th t is , g

a n d A n ira se s . Bh ri u s a a g In this the g , nother ncient

a O f ﬁre a O f A f mily priests , take the pl ce the thar

- a . a a a a a v ns The other is Br hm Ved , prob bly Ved ” a a a of the Br hm n , th t is the Veda of the supervising

‘ a t ro u ta a fourth priest the Vedic (c ) s criﬁces . The

a a m a d u e m l tter n me y, however , be to so e extent to the fa ct th a t the Ath a rva-Ved a cont a ins a surprising n umber of theosophic hymns which dea l with the bra /i nter a , the p ntheistic person iﬁcation of holy

a n d a . a thought its pious utter nce This , as we sh ll

2 a o n m a see l ter , beco es in time the ultim te religious conception of the Ved a .

A r 0 m The tha van is a collection of 7 3 hy ns , con

6 a a A t a ining some 000 st nz s . side from its theo

a a w a a a sophic m teri ls , hich look not little str nge in

a m a collection of ch rms and exorcisms , and so e hier tic st a nz as which were employed by the Brahm a n or “ O f a fourth priest , the collection is almost entirely

a n d a a popular character . It consists of hymns st nz s

I ' n a Ori n ta l ozcrn a l vol xi v 1 1 C C alan d Vi e n e . . . . f . , 7 , , p 5 ﬁ 9 S e e e o . 2 . b l w , p 73 3 d S ee Galan d i n th e a rti cl e j u st cite .

4 2 Th e Rel igio n O f th e Ved a

House -books to ge th e rlay b are with unriva lled preci sion O f d e t a il the religion O f the O bscu re a n d the h u m

F o r a a s ble . m ny a Hindu , throu gh m ny centurie ,

m - O f these fond ti e hon ored customs the fathers ,

sc/zon e s itte w a s the , the true religion , which turned

wa r a d a a n d a O f a in rd , i r i ting sust inin g the spirit peo ple whose m a sses live the life of d ark toil a n d do

a not see the light reve led to their own elect . To the develo pment O f the higher a n d ultim ate religion of the Ved a these ho mely pra ctices a n d superstition s contribute very little .

C/za ri n a a i nst a u n dice g j .

1 U s a o a -a c an d . p to the sun h ll g thy he rt he thy j a undi c e : in the c olour of the red bull do we envelop thee !

2 s M a . We envelop thee in red tint , unto lon g life . y

s s o sc a an d b e e c thi per on g un thed , free of y llow olour

Th e c s s i is R i m e 3 . ow who e d vinity ohin , they who , or ' — v a re m se e s re d ro/zzn i s i n e m o er , the lv [ J th ir every for an e e e d ev e ry str n gth we do env lop th e .

a s th e ro a n akas s 4 . Into the p rrot , into p (thru h) do we p u t thy j a u n di c e ; into the li aridra va s (yellow w agt a il) u t do we p thy yellowness .

At/za rva Veda . ( , i

1 ' S ee th e au o [f m n s o t/ze A t/za r va Veda S a cred B ooks o th r , y f ( f ti t v l x h i F r h e i n e e s i n s m o i c a i c n E a s o . . o t e c e s , . p 7 v ry t r t g y b l pr t

h a a ccom an the e ci a o f th 1 s ch a m a ai n s a u n dice see t t p y r t l r g t j , p . ' m z 6 . o f th e sa e o 3 ﬁ w rk . The Veda 43

’ m I n a n ta ti on a a i n st Izer R i va l A Wo a n s c g .

I a a m se an d . I h ve t ken unto y lf her fortune her glory , a s a ff a A s a a -b a s m a m a a wre th O tree . bro d ed ount in y she sit a lon g tim e with h er p arents

2 . s m a a b e s b c a s Thi wo n sh ll u je ted to thee thy bride, 0 King Y am a ( P luto) till th e n le t her b e ﬁ x e d to the

s m b e a hou e of her other , or her roth r, or her f ther

w m a s a b e s . s 0 3 Thi o n h ll the keeper of thy hou e , Kin g Y am a her do we deliver over to th e e M ay sh e

sit a a m h e r lon g with her p rents , until her h ir drops fro he a d !

W c a a O f As a Ka a a an d 4 . ith the in nt tion it , of cy p , of

a a c v u a s m c n s G y do I o er p thy fortune , wo en over thi g w a c ithin hest . 1 At/za roa Veda ( , i .

O f all a n d a The poetic stanzas sorts , the ritu listic prose form ul as O f the Ved a collectively go by the

a m a n tra a . n me of , pious utter nce or hymn In

O f a - a s o- a the texts of one group Y j ur Ved s , the c lled

2 a a - a a a an d m a Bl ck Y j ur Ved s , these st nz s prose for ul s a ltern a te with descriptive prose ch a pters which tell

m a n tra s a re a t a how these to be used the s criﬁce , a n d a re a why they to be used in a given w y . The

a a a re a a s bra/i n ta n a a p ss ges design ted . I n the c se of the s o - ca lled White Yaj ur -Ved a s a n d a lso all the other Ved a s the Brahm a n as a re com piled into sep

S e e th e sam e o 1 0 a n d 2 2 ff w rk , pp . 7 5 . 9 F or th e d isti n ction b etwe e n Black an d Wh ite Yaj ur-Ve d a se e M ac d n H i stor o S a n s kri t i ter tu re 1 o e L a . ll , y f , p . 77 44 The Rel igio n o f the Ved a

a a O a a r te works whose bject , g in , is to expoun d the

f a a n d a a t a combin a tion O pr yer ritu l the s criﬁce .

The meaning of the word ara/i ma n a is not altogether

a a cle r . Either it me ns or religious

” “ m a n tra performance in distinction from , holy

. Or a a utterance , or religious text , perh ps r ther it means the theologica l expla nation by Brahman

O f a a s priests the religious ritu l a whole , including

a a both prayer and perform nce. As reg rds both

a n d a a a contents literary qu lity , the Br hm nas are w closely analogous to the Hebre Talmud . I n the main they are bulky prose st atements of the det a ils

a a n d a of the great Vedic s criﬁces , their theologic l

a a a me ning . Both the performances and their expl n

are tion treated i n such a way , and spun out to such

a s length , to render these works on the whole mon u

a n d A n d m ents o f tediousness intrinsic stupidity . yet the Brahmanas compel the student of H ind uism

a that comes to scoff to stay to pr y . I n the ﬁrst place they are important bec a use they a re written in — — connected prose the e a rliest n a rrati u pros e i n t he l entire speech , only little ess

O f a - a a rcha ic than th e prose formulas the Y j ur Ved . They are especially importa nt for synt a x : i n this respect they represent the old Hindu speech far

a - a a n d better th n the Rig Veda, whose synt x style

S e e a o e b v , p . 3 3 . The Ved a 5

a re distra cted by the licenses and restrictions th at go

m a a r . S a e with poetic form econdly , the Br h nas an almost inexh a ustible mine for the history of the

a a n d s criﬁce , religious practices , the institutions of

a priesthood . These institutions in time bec me so system atic an d formid able as to make the n a mes

Brahm a n an d Brahm anism typical everywhere for

a n d . a a priest priesthood Thirdly , the Br hman texts

' e x o u n d th e not only describe an d p sacriﬁce , but they illustrate and enliven it by n u m erous stories

W a n a n d legends . hile eng ged in expou ding the

a a t a technicalities o f the ritu l , they the s m e

a time unconsciously supplement the poetic Ved s .

a - The H ebrew T lmud interrupts the hair splitti ng ,

- a H alla h logic chopping expositions of its ritu l c a, b y picking from tim e to time rare ﬂowers from — a i s a H a a a the g rden of t gg d , or legendary lore .

The Brahm a n a s no less make dra fts upon the p ast a n d present of the gre a t storehouse of myths and stories th a t India h as cherished from the beginning

a O f her time . The poetic v lu e of many o f these stories m ay be j udged from the f a c t th a t t hey remai n stock themes for the H indu poets O f later times .

O f O f th fiood Here we find , first all , the story }, , wonderfully a n a logous to the flood legends of all

W A a n d a a estern sia , especi lly the ccount of the 46 The Religio n o f the Ved a

’ f a book O Gen esis . M ny echoes a re c a lled up by

C a a n a a a a n d the story of y y the Bh rgav who , old

a decrepit as ghost , is pelted with clods by the children of the neighborhood . Then he punishes “ a a their f milies by creating discord , so th t father ” a n d fought with son , brother with brother . Cyavan a

a O f ﬁn lly , through the help the divine physicians ,

A vin s a a ecéaron n the g , enters the fount in of youth (g )

2 a n d n a L a n marries the lovely S uk a y . ike oasis in the d esert comes the ancient tale of F 133 359; a n d ur/ U rva i a h as c , whose mythic m e ning been much dis ” u te d a d A a - p or ltogether enied . lre dy the Rig Veda

a n d - a knows the story , the H indu master poet K li d a a a a a a s , perh ps thousand ye rs l ter , derives from it

a one of his loveliest dra m as . It is story which con

a a m m oti a s t ins the s e f the Undine , Melusine , and

m A a L . A ohengrin stories heavenly ny ph ( ps ras) ,

U rva i a a n d P u rurava s g by n me , loves marries King , but she ab a ndons him aga in bec a use he viol ates one of the conditions of this intrinsica lly ill -assorted

l ’ se e Eggeli n g s tran sl ati on Of th e versi on o f thi s legen d i n th e M E a s t ata a th a B ah m an a S a cred B oot s o e vol xi 1 . 2 1 6 . C p r , f , . , p . ﬂ ’ F o r th e s o of th e ﬂood i n e n e a se e U s en er D i e S i n i u tsa en t ry g r l , t/ g

Bo n n 1 8 An d e e D i e F lu tsa en B un s ic an d ( , 99) r , g ( r w k , Wi n tern itz i n III i tt/t ez la ngen der A n th ropoloﬁsc/zen Gesellscnaf t i n l Vi en v ol xx xi 0 , . p . 3 5 . 9 a ta a th a B ah m a n a 1 1 C p r 4 . . 5 . f . 3 S ee as th e a u h o i n ou rn a l o the A m eri ca n Ori en ta l S oci et , l t , t r y f y , x 8 0 vol x . . 1 . , p . The Ved a 47

a union . Not , however , through his own f ult , but on

O f a a a a account a trick pl yed him by the G ndharv s , “ h n n O f kind of eave ly sports , the atural mates the

n n A a a n heave ly ymphs , the ps r ses . H e m ust ot be

n in a O f n see a st te udity by his wife . But on a certain occasio n the Gan dharvas cause lightning to play:

P u r r she sees him an d vanishes . Then ﬁ avas roams

n h waili g t rough the land of the Kurus , until he comes to a lotus pond in which nymphs in the form

n e O f r a i of swans disport themselves . O them is U v c . They engage in a poetic di alogue which is preserved without the rest O f the story as one of the hymns of

- a the Rig Ved a ( I o . This ﬁ n lly relieves the a intolerable situation . The Br hmana story tells

“ w as him a An d Then she sorry for in her he rt . she ‘ s pak e : A ye ar from to d a y thou sh alt c ome ; then T thou m ayest t arry with m e one night . ill then thy son ’ m am e arin a a An a who I h g sh ll h ve been born . d th t a a r B w as a night ye r he eturned . ehold there golden ’ a T h im E ac . a n p l e hen they s id to , nter here . The they

U rva i h im An d ak -m w sent c to . she sp e To orro the ’ a a a a a c H e G ndh rv s will gr nt thee wish ; hoose one . ’ a m e h e a h i C . S m sa s id , hoose thou for dvises to y, ‘ ’ c m x m r I desire to be o e one of you . The ne t o nin g ‘ a a va s a him a An d a the G ndh r gr nt wish . he s ys, I ’ b c m wish to e o e one of you .

Then the Gandharvas teach him a particular ﬁre

Of a a a fering , by me ns of which mort l may become a

Gandharva ; thus he beco m es a ﬁtting m a te for 48 The Rel igio n o f the Ved

r a U v gi . Now the reason why this story is preserved is that the Brahm a na text is engaged in d escribing this ve r ﬁLe-O ffering ; the story proves the m agic of y/

a i vh ich ~ this s criﬁce is , aye , powerful enough to turn

d - a mortal into a emi god .

H ere are a couple of short legends , crisp an d clear

a s . a a cut cameos They show th t , j ust as the e rly gods

n - e n of India are ature gods , so the early legends are grossed with problems o f nature a n d the world . The

‘ ﬁrst of these snatches m ay be entitled

A l e en d o tlze Fi rst P a i r g f .

am a an d am i th e twin s are m an an d Y Y __ the ﬁrst m a am a s c wo n . Y died . The god sought to onsole

a m i a Of a m a W a k Y for the de th Y . hen they s ed her she ‘ ’ ‘ - I s s a d a a . a n id, To y he h th died They s id thi w a h im Let a " y she will never forget . us cre te night

m x T-h s D a at a . e __ od y only th t ti e e isted , not night g m c am re a . c ted night . Then orrow e into bein g Then

h im . H c s a D a an d she forgot en e , they y, ys nights ’ m a m en ke forget sorrow . The secon d legend 2 may be entitled

T128 M oun tai n s a s n ed B rds Wi g i .

The m ounta ins are the eldest children of P r aj ap ati

a w b s C . (the re tor) They were in ged ( ird ) . They kept

ﬂ r a n d k At a yin g fo th settlin g wherever they li ed . th t

1 M ait a an i S an h i a 1 1 2 r . . y t 5 . Q M aitra an i a nh i a I 1 0 1 c Pisch l Vedi sc/te S tu di en l S . . e y t . 3 f . ,

5 0 The Religio n o f the Ved a ance seems for the most pa rt to be suppl anted by a m llegorical disquisition . But the the es of the

Ara n yak as are by no means of one sort only ; on the

a n contr ry they are heterogeneous a d haph a z a rd .

Th us the Taitti ri ya Aranyaka de a ls in its ﬁrst book

Aru n ak e t u k a A a a a with the gni , p rticul r method of building the fire -alt a r ; its second book m akes the rather a stounding lea p over to Bra h m a nica l educa d tion and Veda stu y ; its third , fourth , and fi fth books deal with p a rts of the Vedic s a crifici a l cere monia l ; a n d its sixth book describes the old Vedic

a i trm edd a a funer l ceremonies (p ) . S till more v rie

a a re A ita re a a a a g ted the contents of the y Ar ny k .

“ ” Wh a t governs the choice of these forest themes

a n a a a n a esc pes our otice lmost ltogether . In y c se these books a re O f lesser import a nce fro m the point

o fV e d ic a of view liter ture and religion , except for the

a O f a a m a following f ct , which is p r mount i p ort nce

The Aran yak a s a re sym pto m a tic a n d tra nsition a l .

a The important symptom , if we underst nd the

a a O f th e m e re a ct m tter right , is the subordination

a a a s s a of the s criﬁce to its allegoric l , or , we might y,

a m n in m a a spirjtu l e a g. This suppression of the teri l / side of the ritu a l bridges over to the l a st cla ss O f texts which the Ved a h a s to O ffer a long this line O f

are a a a evolution . They the f mous Up nish ds , th e

a a x a early philosophic l or theosophic l te ts o f Indi , The Ved a 5 1 which have become fateful for a ll subsequent higher

a H indu thought . I n these the ritu l together with every other manifesta tion of the religion of works is

a m a a n d a neg ted , someti es by c utious delic te innu

a a U an endo , lways by the inherent ant gonism of the p

O a ishad themes . The lder Up n ishads are for the

Arag ak as most part either imbedded in the __, y or ,

n a a more freque tly , tt ched to the en d of these texts . F m rom very early ti es , therefore , they have the “ a a O f a n me Ved nta , End the Ved . En d of the

a as a n re Ved they are , reg rds their positio in the d actio n s o f the lo n g lin e O f the S O -called revealed

ra a ta a n d a s a m (c ) texts , reg rds the ti e of their com

are position . But they the end of the Veda In a

as higher sense well . They are the texts of the

’ articu V ed a s highest religion and philosophy . I n p lar that system O f Brahm a nic a l philosophy which controls at the present time nearly all the higher thought of Bra hm a nical I ndia bears the name

A n d a O f Ved anta . there is no import nt form H ind u\\ n ot thought , heterodox Buddhism included , which is I a rooted in the Up nishads . The ph ilOS Oph ic and religious quality of the Up a nish a ds will occupy a good dea l of our a ttention when we come to the higher religion of the Ved a in

F o r the ﬁfth and sixth lectures of this course . the

‘ ve a vatara a i d 2 2 M n d a a an is ad 2 t n sh a 6 u k . 6 . C c U p . Up h 3 . 5 2 The Rel igio n o f the Ved a present we m ay conten t ourselves with so m e f acts in the litera ry history of these extra ordin ary co m posi

A s a n s a a t a tions . regards their date we c y le st this m a O U ani sh ad s a n t d ate Bu a uch , th t the lder p e ddh

hi a - a ng Bu dd s m . The production O f fter born U p an ish ad s a a continued , however , m ny centuries fter

r Buddhism , into very mode n times . Next to the

Rig-Ved a the Upanish a ds are decidedly the most

a a O f a a F o r i m port nt liter ry document e rly In di .

a re a the history of religion they even more import nt . In the ye a r 5 6 the Mogul (Mussalm a n) Prince $\ Moh ammed Dara S h u k o h invited severa l H indu

a a D a n d P ndits from Ben res to elhi , induced them to

a a a a Da a h u k o h transl te the Up nish ds into Persi n . r S was the O ldest son of th a t Mogul Emperor S h a h

a a t A a a s a a Jeh n , who built gr , m usoleum fo r his

a S a a Ta a a a f vourite ult n , the j M h l , perh ps the most

w as a w a bea utifu l ediﬁce on e a rth . He fter rds de

’ s a po ed from the throne by nother son of his , the Da blood y a n d powerful Emperor A u re n gz eb . ra

w as S h u k o h w as a m a n of a nother sort . H e the spiritu a l follower O f the fa m ous lib era l E m peror

A a a n d w a kb r, rote book intended to reconcile the

n a religious doctrines O f the H indus a d Moh m med a ns .

Hence his extra ordin a ry desire to sprea d the know

a a ledge O i inﬁdel writin gs . Three ye rs fter the a ccomplish m ent of the Up a nish ad tra nsl ation he w a s The Ved a 5 3

a 1 6 A u re n z eb put to de th ( 59) by his brother g , on

a w as a n a the ground th t he inﬁdel , d ngerous to the est ablished religion of the empire ; a s a m atter of

a was a f ct , because he the legitim te successor to the

l h n S e a . a a thron e o f hah J I ndi , in more th n on e

a a respect the l nd of origins , is lso the country from which ca m e the ﬁrst suggestions O f a CO ‘ S HV C , EIE ﬂ L A ok a study of Emperor g ,

' m o 2 e a rs fi é fo re h ad O f y Christ , the spirit perfect

m A a D a a religious freedo . Emperor kb r , Prince r

S h u k o h a n d a a a a re a , R j R mmohun nother — w trifolium of this s o ftﬁ T h e la -Ha med enlightened prince wrote in 1 8 2 4 a book entitled Aga in st t/ze

I d ola try of a ll Religions ; told the H indus th a t c a ste “ divisions a re a s destructive O f n a tion a l un ion as of Social enjoyment expressed belief in the divine aruh sof h ris t a n d a g p i ity g g ; yet conﬁdently did reg rd the Up a nish a ds a s the true source of the higher

a m e n a re religious life of the H indus . This cl ss o f the a dva nce gu a rd of the m odern schol a rs who study gentile religions in a spirit O f symp athy

n a a d f irness .

I would ask you to remember in this connection m a M a x u O f y friend , the l te Professor M ller , one the

a a O f a a — M ok sh a m ula ra a s tr nsl tors the Up nish ds ,

1 S e e E h i n s on e H i stor o I n dia e di e d C o e l . 6 1 0 lp t , y f ( t by w l ) , p i 1 S a cred B ooks o t/ze E a st v ol i cv . M ax M u e . . . ll r , f , , p 5 4 The Religio n o f the Ved a

the H indus called him during his l a tter days . It h a ppens th a t m a ts/ta is the S anskrit word for sal ” t m ala a T O va ion , and me ns root the H in dus h is

“ a -O f- a a a s name me ns Root s lv tion , or , we might say ,

f S u . n ot with a di ferent turn , alvation M ller I do

a imagine that M uller believed in the H indu s lvation , which is rele a se from the ch a in O f lives an d deaths in the course O f transmigration . But if freedom of “ a a S a mind partakes o f the ﬂ vor of salv tion , lvation

’ u M ax u a s a M ller he was . M ller s eminence a schol r an d writer is well know n to you less generally well

a a understood , perh ps , is the liberalising qu lity of h is h thought , w ich he exercised untiringly during

A a more than half a century . mong E urope ns he was pre -eminent for the spirit O f symp athy a n d fairness which he brought to the study a n d criticism

O f H indu religious thought . The Persian pronunciation of the word U p an i

u n kh a a F shad is p p e at . It h ppened th t the rench

' A n ti etif dii a man q Perron , the f mous pioneer in the

a study of the Zoroastrian religion of the P rsis , was

1 a living in India in 775 . There he bec me interested

a Ou n ek h a t a n d a in the Persi n p , l ter on made a ’ L a a r kh o s D a a %u . tin transl tion of , version This w as i n a w o S t . published tr ssburg in volumes (vol i .

1 8 1 a a in 0 ; vol . ii . in This tr nsl tion proved

At a m a a eventful in the West . th t co p r tively recent The Ved a 5 5

a tim e the Up nishads were yet unknown in Europe .

a Notwithst nding its double disguise, ﬁrst the

’ L a A n u etil s L Persian , and n ext the tin , q atin ren dering proved to be the medium through which

S chg pe n h a u e r beca me acquainted with the thought

A s a . S of the Up nishads is well known , chopen

a atirer o ﬁMLest ern w as h uer, who is the f pessimism ,

h a powerfully impregnated wit their p ntheistic , or , more precisely , monistic philosophy. H is own sys tem is really b ased upon conceptions th a t coincide in one w ay or a nother with the more detached

a a a S te chings of the Up nish ds . chopenhauer used

O u n ekh a t a l a n d to have the p lie open upon his t b e , w a s a in the h bit , before going to bed , of performing h p ts a . a g j mw i p ges H is own estim te of i m g ‘ the chara cter of the O u p n ekh at is preserved to us in the following st atement : Next to the original it

a is the most rewardful re ding possible in the world .

It has been the sola ce o f my life ; it will be the ” solace of my death . S chopenhauer himself tells us

a a the re son for his faith in the Up nishads . The

a fundamental thought of the Upanish ds , he says , is what has at a ll times called forth th e sco fﬁn g O f

a n d a O f fools the unceasing medit tion the wise ,

a h e a t a ll n mely , the W unity the doctrine that p lura lity is only app a rent th at in all individu a ls of

a this world , in wh tsoever en dless number they 5 6 The Religio n o f the Ved

a a b e present themselves , one fter nother , and one

is o m an ife ste d a n d a side another , there one the s me

u . a Q ” Therefore the Upanish ds are in his e- being eyes the fruit of the profoundest insight th at the

m a world has ever seen ; almost superhu n thought , whose a uthors can sc a rcely be im agined to have been mere men .

S chopenhauer unquestion ably c a ught with lynx

a like perspic city , through the murky medium of the

O u n ekh at a a re p , the spirit of the U p anish ds , which now before us in m a ny editions of their S a nskrit

a originals . It is wh t is known in philosophy a s — monism the most uncompromising , perfervid

a monism th t the world has ever seen . Nor is his estim ate of the religious or philosophical quality of

a the Upanish ds to be brushed aside lightly . Pro fe sso r D e u sse n O f , one the profoundest living

a students of H indu philosophy , himself a tr ined

d far S philosopher, oes not fall behin d chopen h a uer when he s ays th at the thought of the

Upanish a ds has n ot its equ a l in Indi a nor per h aps anywhere else in the world ; th at to these

a thinkers c me , if not the most scientiﬁc , yet the most intim ate and immedi ate insight into

r fa r the ultimate myste y O f being . This is not

’ behin d S chopenhauer s estim ate ; both estimates reﬂect pretty ne arly the position of the H indus

5 8 The Religio n O f the Ved a

O f a a a a W e the Up nish ds is liter ry and historic l , a re captivated by the qu a lity o f the endea vor more

a than by the qu lity of the thing accomplished .

F rom the literary side the Upanishads c a ptivate not because they are ﬁnished products— they are — a nything but that but beca use they sho w grea t power a n d originality as a kind of rh a psodic philo

F O f sophic prose poems . rom the point view of the

m n w a history of hu a thought , h t entitles them to enduring respect is th at they sho w us the hum a n mind engaged in the most plucky and earnes t search — " after truth and let m e add tha t this search is

o n a carried in the sweetest of spirit , without fe r of

Off a n d ending established interests , entirely free from the zealotism that goes with a n ew intellectual

e ra .

a a But the Upanishads d o not cont in consumm tion .

n a a O the contr ry , it is the dear , familiar, earnest hum n

d a d ﬁght , oomed r ther to isappointment , which very h early H indus ere carry on , to ﬁnd the secret of the world and the secret of self - conscious m an i n the — hiddenmost folds of their o wn hea rt th at is wh a t

a a a alw ys holds attention , an d th t is the ende ring quality of these texts . Therefore it is tru e that , wherever the spirit O f the Upanish ads has been carried

h as h u m n a there sprung up gen uine g symp thy , if not

s o a ﬁn al i nt gllectu al consent . H ow this is I sh ll hope The Ved a

S a a t d to how l ter, the proper point in the evelopment

n O f a a of the religio the Ved . But for good while we

a sh ll be occupied with more primitive religious forms , m though even through these sounds from ti e to time ,

m O f a Wa a leitm oti al ost in the manner gneri n f , the

O f cla rion note the leading H indu idea . D L ECTU RE T H E S ECON .

Th h a n h e o n e H iera tic Re ligio n . T e P t

o f th e V e d a .

— F u ndam e nt a l t ra its o f e a rly Ve dic re ligio n Fa lse V ie w o f — th e na ture o f Ve di c p oe t ry Th e Rig- Ve da a s sa c ri fici a l — p o etry Diffic u lty of u nde rst a ndi ng th e ri tu a l cha r — a ct e r Of th e Rig- Ve da P o e try a ddre sse d to th e G o dde ss — — D a wn A hym n to th e sa c ri fice p o st Th e go dde ss — D a wn a s th e sym bo l Of li be ra li ty a t th e s a cri fice S o m e — e rro ne o us e stim a t e s Of G o dde ss D a wn Agni th e so n O f “ — — B ak she e sh P ra c ti ca l p u rp o se s o f Ve di c p o e try Th e Rig- Ve da co nta ins th e re l i gio n o f th e up p e r cla sse s — ” — Th e ri t u a l Of th e Rig-Ve da Th e apri -hym ns N a t u re — ’ wo rship th e ke yno te Of t h e Rig-Ve da Indi a s c li m a te a n d n a t u re — — c om p a re d Arre s t e d a nthrop o m orp hi sm De fin it i o n o f — the word P a nthe o n a s a p p li e d t o th e Ve da Fa u lty — c la S S Ific a tio n s o f th e Ve di c go ds Chro no logy o f th e — go d s D i ffe re nt de gre e s Of c e rt a inty a b o u t th e o rigi n — h e s Cla ssifica tio n Of th e o s i n e se e c u e s Of t god g d th l t r .

H E religion which is cont a ined in the bulk O f t h e S O -c a lled revea led (cra n ta ) Vedic liter a

a a m O f ture , th t is in the m in bod y of the hy ns the

- a a - a S am a- a a n d Rig Ved , the Y j ur Ved , the Ved , the

ra a a a a r m . As e B h n s , is hier tic or priestly religion

a m a m n a r is g rds its ech nis , or its exter l p actices , it

m a a ritu is i A S a s un ist k bly liturgic or af t c . reg rd its 60 The H ie ra tic Religio 6 I

a m a immedi te purpose , or its econo ic spect , it is thoroughly u tilita riay n d Its purpose is

a a n d a a n d to secure h ppiness success , he lth long life

m an a m a n for , not bly the rich , while living u p on the ea rth ; to secure to a very t alented and thrifty cl ass o f priest-poets a bund a nt rewards in return for their

h a services in procuring for men this ppiness , success , a n d a so on ; to s tisfy the divine powers , visible and

b e n e ﬁce n t a n d a n d m invisible , noxious , gods de ons ,

a a a o that is , to est blish liv ble rel tions between g ds a n d a n d a a a men ; , ﬁn lly , to secure fter de th the right to sha re the p a ra dise O f the gods in the compa ny

a a a of the pious f thers th t h ve gone there before . F o r a genera tion or two since the re a l beginnings O f

a s a a a o a n d the study of the Ved , y ﬁfty ye rs g , endur i n a d a m a g more f intly to the present y, the i gination O f schola rs thought it saw in the hymns of the Rig Ved a the e a rliest spont a neous outbursts of the pri m i ti a a a O f a ve . mind , f ce to f ce with the p henomen n ture The poets O f the Rig-Ved a were su p posed to be

w - a n d a . A e simple sons of n ture struck reverent ,

n they were supposed to be ponderi g, without ulterior

O f a n m a d a a n d motive y kind , the e ning of y night ;

a a n d m a n d of d wn , sun , oon of sky , thunder , light

O f a s a n O f a a n d n in g ; tmo phere d wind ; e rth ﬁre .

- a w a s A a a The Rig Ved the ry n Bible , cont ining the ea rlies t ﬂashes of the religious thought o f a wakening 62 The Religio n o f the Veda

a a a m hum nity . This st tely g thering o f ore th a n a

w as w as a thousand hymns vie ed a historic l collection .

a s m J ust the hymns were co posed by poets , so the collection and red a ction O f the Rig -Ved a w a s sup posed to h ave been undert a ken by persons O f litera ry

a a n d a a a a t ste red ctori l diligence , pp rently in order to s ave these precious monuments for the aesthetic d O elight f posterity .

On e c a nnot n o w help wondering to what st ation i n a s a ca n life might h ve belonged the e e rly poets . I

a only think of rh psodists from out of the people ,

a seized on occasion by the divine frenzy , perch nce — some village b a rber old a n d semi -religious function

— o r a a S a ary in the H indu village some vill ge H ns chs ,

sh oe

m aker an d a p oet too

‘ m a a a a d . as we y tr nsl te the Germ n oggerel Unless ,

w a s still less likely , Vedic poetry the child of ’ “ O f a a a a the muse som e R j s poet l ure te , given

a as a ir to inﬁnite tobacco , e ger , he took the

under one O f those huge banya n -trees l a rge

a b a enough to hold a vill ge , to g some good sub je ct for the delect ation of the court of his p a tron .

D elightful a s might be som e such rom a ntic a view to the studen t o f a literature th at requires the devotion

I H an s S ach s w ar e in S chuh ” M ache und P oe d az u r t . The H iera tic Religio n 63

a n o t . own of lifetime , it is the correct view My fa ncy in the e a rlier d ays moved along these lines .

I a m not sure but wh a t some such conceptio n of

a n ow Vedic literature , f ulty as I believe it to be , drew me into these studies more enticingly than could h ave the soberer view of ripening years . I sh a ll endeavor later on to a tt ach the right value

r th e a to the poet y of Vedic hymns in the bstract . I sh all a lso show the way in which these poems ex press a high qu a lity of religious feeling on the part

— a s a re a of their composers Rishis , they c lled in the

a n o t texts themselves . My endeavor sh ll be to

n b ut mi imise the quality of these compositions , rather to show th a t they contain the rudiments O f a fa r higher species of thought than these early poets

h a O f h w a could ave dre mt ; thought w ich in its y, a n d a a a long its particul r avenue , has become ﬁ n l for a ll a n d n u At time in India, eve o tside of India . present we a re engaged with the m ore external ch a rac

- a— sa ter of the Rig Ved its epidermis , as we might y. The Rig-Ved a collection served purely utilit ari a n

a - purposes . It is in f ct a prayer book whose explana tion ought not to be undert aken without reference to

a deﬁnite occ sions and d eﬁnite practices . The main

O f - S O - a fam body the books o f the Rig Veda , the c lled 1 all a s ily books , represents in probability the pr yer

I S ee a o e 2 b v , p . 7 . 64 The Religio n o f the V e d a

of different priestly fam ilies on the s ame or simil a r

a c occ sions , or in onnection with the s a me or simil a r

a s criﬁces . The Vedic hymns a re not quite described

a s a a is even if we designate them s criﬁci l poetry . It a little more th a n th a t : I c a nnot express it better

a a sa criﬁce— th n by s ying , it is the to the gods of

— a o course ( tre ted p etically . I n other words these ,

a re i i a a poems nc dent l to the s criﬁce . The Vedic

a a a poet rises in the e rly morning to a sacriﬁci l d y. The very ﬁrst n atural phenomenon he sees with his

i D a own eyes, the glorious ma d en wn , is at once

h ru m ESTOrth a . S e t I s pressed into service E , so to y, to the world th at this is going to be a d ay of sacri

ﬁc i a h a n d e which shall result n we lt comforts . The d a f o r lad d e r y goes on , being a mere sca folding , upon

a r whose rungs e placed O fferings to the gods . Morn

a ing , noon , and evening, toler bly deﬁnite gods get

a O f O f their regular allow nce ferings , and a very admi

a a a r ble kind of hymn l praise , n mely the hymns of the

Ri - A s a a g Veda . the gods come on , one fter nother,

a a . or in p irs , or in groups , they enter upon a st ge

a a re The st age is the sa criﬁci al d y . They ﬁgures in

a a . a dr ma , more important collectively th n singly

a sa a T ke them singly , and I venture to y th t even the

- a a s a a S Rig Ved , does the l ter ritu l , begins to how m ost of them in the st a te of a sort O f s u p e rn u m e ra

a a a ries on the st ge of the s criﬁce . I ndi is nothing if

66 The Religio n O f the Veda

trivi a l rea l properties O f the s acriﬁce to the luminous

m a l gods wh o they pr ise so w e l .

The m ost beautiful hymns of the Rig-Ved a a re a a A a a D a ddressed to Ush s or uror , the m iden wn ,

D a w d D a u s h the Goddess n , the aughter of y Pit a r

’ Z ed: n o u J F a — m -ﬁn e r ( n/) , ther Heaven H o er s Rose g A Eos . poet sings her ecst a tic ally “ We a c r O f a k h ve ossed to the other side d r ness,

e am n A a a e a e wa Gl i g uror h th p r p r d the y. ‘ D eli htfu l a s m m sh e sm s an d s g the rhyth of poe , ile shine , ” T O a a s a c a s u s h pp iness her be uteou f e rou ed .

Ri - a 1 2 ( g Ved . 9 .

We feel th at we a re going to be held w illing ca p tive s S a a re of a primitive helley or Ke ts , until we sobered by a n other stanza of the s a me hymn (stanza 5 )

H er bright sheen h ath s h own itself to u s ;

Sh e a s a n d ac m sp re d , strikes the bl k dire gloo .

As a s s ac c a s at sac c one p int the riﬁ i l po t the riﬁ e , ’ a H a v s a u t b a c S O h th e en d ughter p on her rilli n e .

Wh a t a comparison ! The petty s acriﬁci al post

soa ra a a ( ) , destined to hold f st an anim l victim , — g a udily orn a mented with p a int it is described tech n icall h a a a a a h y as ving knob for he d , long wit — sundry other b a rb a ric bea uties brings us down with a thud from heaven to the m ockeries of the

’ I t 8 6 i s to b e en d e ed o n d a . Th e expre ssi on c/z d n d n a here a . 7 3 r r “ ” i a oe m Th e e i s n o occa si o n for a n a d e c i a so or sim e . , ply l k p r j t v l “ " s e m cnd n da i n th e sen se o f si n e o r th e i e a s th e e xicon s t g r, l k , l

$1 a t ra n c l a f n r e o p n p r n ll a s s u m e The H ie ra tic Religio n 6 7

a O u r a a ll a s criﬁce . good friend the poet is fter

a a mon ger in technic l rites who c nnot , even in the

n a a . moment of his i spir tion , quite forget his tr de

Lest we think th a t j ust this p articul a r poet h as

a n a nodded for moment , an other hym repe ts the , ff to us , o ensive comparison

Th e b D a av s E a right wns h e ri en in the st,

L k s a c c s s a t s ac c i e riﬁ e po t uplifted the riﬁ e.

L m s an d c a a a r u inou , pure , le r , they h ve unb r ed ” a s s a a k s The port l of the t ble of d r ne s .

Ri - a 1 ( g Ved 4 . 5 .

W e m ay turn this about the other w ay a n d prove

a s the ex ample . J ust it is possible for a brilli a nt poet of the Rig -Ved a to institute co m p a risons b e

D a a n d a a tween glorious wn the t wdry s crifice post , so it is possible for a nother poet to consider the sacrifice post a s a subj ect fit for high poetic treat

W e a re a w ma k e ' al lowa n ce f or m ent . ccustomed symbolism in connection with a rticles belonging to

a O f ritu l , but I question whether the poets any other l a nd h ave ever turned their talents to such curious use

‘ I - e m en 0 e s ! . God s rvin g , sov reign of the fore t

a With h e avenly m ea d at sa c riﬁ c e noint thee .

1 Th a is th e ee om wh ich th e sac i ce os is m ad e . t , tr fr r ﬁ p t 68 The Religio n Of the Ved

a a u s e a rt a Gr nt we lth to wh n thou st ndin g upright , ’ An d when repo sin g on this Mother s bo som

2 S e t u e k e . p in front of the n indl d ﬁre,

Acc a a s eptin g tireless pr yer, th t brin gs strong son ,

D v n fa r m u s a a all m s c s ri i g fro w y noiso e i knes , L ift thyself u p to brin g us great good fortune !

- . e c m 4 W ll robed , enveloped , he is o e , the youthful

S pringing to life h is glory w a x eth greater .

C e m a m an d o d - a ont pl tive in ind g dorin g,

S a Of c a h im ges wise intelle t u pr ise .

L a a ﬂ e 9 . ike sw ns th t y in order d line

H a c m a a a c ve o e the pill rs g y in brilli nt olors .

u a a a They , lifted p on high by s ges , e stw rd , ’ G O a s s w - a c forth gods to the god d elling pl es .

1 0 a a k . These posts upon the e rth, with orn te nobs,

m f e c a See to the eye like horns O horn d ttle .

a b s w r va c a U pr ised y p rie ts ith i l invo tions , Le t them assist us in the rush of b attle

1 1 L r a a c . o d of the world, rise with hundred br n hes With thous a nd bran ches m ay we rise to gre atness Thou whom thi s h atc h et with an edge w e ll whetted For great felicity h ath brought before us

I am reminded here o f the tense struggle in which my friend the l ate Professor M ax M uller w as engaged

a a a a t with an epithet of Ush s , quite st rtlin g, I dmit ,

D a a ﬁrst sight . The same beautiful ughter of He ven ,

3 h E Mot er arth . The H ieratic Religio 69

a D ak sh in a in another hymn , is c lled . Now the word “ ” da ésni n a m a a a a e ns s criﬁci l fee , or , in pl iner words ,

a h O f a it is the b kshees the priests t the sacriﬁce . But

’ it did n o t seem tolerable to M uller s poetic mind th a t a poet might degrade so charming a theme by su ch a comp arison

U a Of Da a r p the shinin g str nds wn h ve isen , Lik e unto glittering w aves of water I All p aths p repa reth she th at they b e easily tr aversed L a a m ak h iber l goddess, kind , she h th beco e b s eesh .

- 6 6 i Ri a . . ( g Ved 4 . ) The word which I have j ust rendered by liberal goddess magnon i ) is the very o n e that is used con sta n tly and technically for the p atmn t hfis a c d fice ( magna va n the im mediate source from which flow all In the fees of the sacrifice . its feminin e form ( magnon i ) it is used almost solely as an epithet o f

‘

D a da kslzi n a . wn . H ere it is , cheek by j owl with Ushas is the patroness O f the sacriﬁce ; she is herself

ﬁ beca use s/ze nera lds or ushers i n Me the sacri ce fee ,

’ l sa cri cia l a a a O f n ﬁ y after the d rkness the night , whe

a re both liberal and stingy asleep . I f I could get myself to suspect one of these ancient Rishis of h u

s a a mor, I should y th t there was a touch o f — — humor anyhow it is u nconscious humor i n the

Ri -V ed a 8 wh e e th e Da n s are said to e e th e 1 Se e . . g 7 7 3 , r w b g t

Sun t/ze sacr ce an d A n i : a i a n a n szZr a tiz a na m a n i tn . , iﬁ , g j y y y j g 70 The Religio n O f the Ved a

a a as : A O a following ppe l to Ush rouse , Ush s , liberal

a a a goddess , them th t give ; the nigg rds sh ll sleep

a a s a a un wakened Th t is to y, wh t is the use of

a a n w king the stingy man , he is not going to give us y

A a thing a nyhow . nother stanza st tes this even more

a : O D a emph tically shining wns , ye liberal god

-d a a desses , do ye to y suggest to the rich th t they shall

! L e t a a give bounty the stingy , un w kened , sleep in

a the depths o f O bscure d a rk n ess !

The very ﬁrst hymn in the Rig- Ved a th a t is a d dressed to Ushas presents in its Opening stra in the

a n a ritual , serving , economic goddess , in inextric ble A t angle with the poetic divin ity . lmost do we feel th a t economic a dvant age a n d aesthetic delight a re m uch the same thing to the soul O f such a poet

a a 0 s a With ple s nt thin gs for us , U h s , S O D a H a hine forth , u ghter of e ven ,

W a a n d b a a c ith gre t rilli nt we lth , of whi h , 0 m a rt I lu inous goddess , thou the giver

Ri - a 1 68 ( g Ved . .

A n d a a a immedi tely after , in the next st nz , the

a A signiﬁc nt words , rouse thou the benevolence o f

” 3 “ ! A n d a our patrons so nother time , To these

a n d O a nobles give thou glory ﬁn e sons , p troness

D a awn , to them th t have given us gifts that are not

I i -Ve d a 1 1 2 I O R g . 4 . . 9 - d a 1 Ri Ve . g 4 5 . 3 .

3 - Ri Ve d a 6. g 5 . 79 . The H ie ratic Religio 7 1

1 “ ! A n d Go d shabby once again , after god urge thou on to f avor us ; m ake all pleasant things come

a a s sh in est a our w y ; and , thou forth , cre te in us the

a ! a inspiration that le ds to gain Th t is to say , m ake our poetry S O clever th a t it shall n ot fail to stimulate the liberality of the patron of the sacriﬁce

We can now understand the tour d e f orce O f the

- Of D poet priest who , when he sings awn , is anxious above all that the main issue shall not be neglected .

Therefore he blurts out his crassest thought ﬁrst , a fﬂicts the goddess with the doubtfully ho n orable

ba lesneesn r n title , and then settles down to a ve y ice appreciation O f his poetic opportunity

’ B a r m c a a a ksheesh s oo y h riot h th been h rnessed ,

An d m m a s av m the i ort l god h e ounted on it,

D a - a m a k The friendly wn , wide sp re d , fro out of d r ness

H as r u a ab Of m r a isen p to c re for the ode o t ls .

m a s all c a r The ighty goddess ro e before the re tu es, Sh e wins the booty a n d a lways c onquers ric hes ;

Da k s an d r The wn loo forth , young evivin g ever h a m S e c me the ﬁrst here to our ornin g Offerin g.

Ri - a 1 1 2 1 ( g Ved . 3 . ,

I think my hearers will underst a nd that it is not

' d a ksni n a necessary to regard the word , with Professor

M ii lle r a a h o n oriﬁc a D Max , as v gue djective of awn ,

” 2 n in the sense of clever , or the like. Nor eed we

1 Ri -Ve d a . g 7 79 . 5 . 9 hi A u ld n S ee s La S n e Se con d S e i es . 2 2 g y , r , p 3 i 72 The Religio n o f the Ved a

i n this instance to go to the school of the l ate gre a t

F O f - a A B e r a i n e rench interpreter the Rig Ved , bel g g ,

a a m a who , in a f shion quite his own , tr nsports too ny

O f the events in the e arthly life O f the Vedic Hindu

a a a d a to he ven . H e sees cle rly enough th t ksni n a “ a a a n d me ns s criﬁce fee, nothing else , but opines th a t D awn is called d a ésnin a beca use she is the gift O f heaven bestowed upon pious men as a recompense

. all a n d for their piety l This is too roundabout ,

a a n d u n - S an a unnecess ry , Vedic . till less c we ssent to the st a tement of another ve ry sa n e a n d enlight

a O ened critic of the Ved s , Professor ldenberg , who “ declares that the hymns to D awn waft to us the poetry O f the e a rly m o m ; th a t they steer clear O f the mystic sophistries of sacriﬁce techn ique ; a n d th a t they h ave a ch a rm th at is wanting in the s ac

” 2 i ﬁ i a r c al hymns proper . Professor Oldenberg t kes the usu a l view o f this interesting goddess . I would a a V a dvoc te precisely the opposite iew , namely , th t

D a a a the hymns to wn , their m ny intrinsic be uties

a n a to the contr ry otwithst nding, represent the ﬁrst ,

a a a a the keenest , so to spe k , the le st tired s criﬁci l mood O f these poet-priests a s they enter upo n the absorbing business of the d a y ; a n d th a t never h as the b attledoor and shuttlecock O f really ﬁne poetic

” 1 li i on Védi u e vol i 1 2 L a R e . . . g q , . , p 7 j 9 D i e R eli ion des Veda 2 g , p . 3 7 .

74 The Religio n O f the Ved a s a cra l d ay is to kindle the ﬁre that sh a ll convey the

a m a oblations to the other gods . Th is is so f ili r a fa ct of Vedic religion a s to require no illustration .

a a The truly signiﬁc nt thing is , th t it creates a theme

a O f n a in the poetic tre tment the sacriﬁce , mely

A D a a a gn i is the son of wn , b ec use immediately fter F Goddess Dawn is beheld God ire is kindled . In

S a a a beautiful hymn to God vit r, the motive or promotive power behind the sun , the doings of the e a rly morn are described in rea l poet ry

a N a u We vin g ight h th folded p her woof , In the m idst O f her perform an c e wise S a vitar suspends

her work .

H e s m c c an d a ri eth fro his ou h sets the se sons,

a S a a a m With ﬁtting pl n God vit r h th co e hither .

The s c attered hom es an d all life

m ﬂam ervad eth The ighty e of household ﬁre p . Th e l argest sh are the M oth er h as d e c ree d unto her S on ;

od a a a s To do his own desire g S vit r h th ped hither .

Ri - a 2 8 ( g Ved . 3 . 4,

L et a a us not , by any m e ns , im gine that the Mother here is the unselﬁsh human mother who sees

D e va d atta a to it that her boy , or wh tever his name m a h as a a a a y be , a subst nti l bre kf st . No , it is the Mother Dawn whose S o n Agni would a s a m a tter O f

a a a a a a a ll a f ct get the l rgest sh re nyw y , bec use obl

. W e tions are poured into the ﬁre must , I think , The H iera tic Religio n 75 acknowledge th a t n ever h a s sacriﬁce h ad such

‘ genuine poetry to serve it . But the reverse of the

a h a s a coin is , th t never poetic endowment str yed so fa r from wholesome theme as to fritter itself away upon the a ncient hocus - pocus of the ﬁre -priest and

- an Of a m . a medicine course , wh t ﬁnally s ves this poet ry from b a n ality is the presence in it of those same luminous gods whose brilliance is obscured but not extinguished by such childish treatment . W e a re now better prepared to bear up under the — st atement that Vedic religion is from_the very ﬁrs t

ra l an d tili ta rian a moment p gﬁcé u , and th t the Vedic

for people , to begin with , practise their religion

- what there is in it . The Rig Veda with its worship of the gre at n ature- gods represents from the start a

" S a n form of worship very imil r , though appare tly n either a s extensive n or a s form a l and rigid as the l a ter technical ritu a l of the Yaj ur-Ved a s an d the

a a a - a Br hm n s . The poetry of the Rig Ved is in the

a a a a n d a a a m in lso re lly dull mech nic l , but we h ve

a a a a seen th t , in good p rt , it is le vened by true be uty

O f a ll conception , ﬁ neness of observation , an d the circumstances of literary com position which we of modern times a re a ccustomed to see at work with — — its eyes shut o r h a lf shut to pr a ctic al considera

W e a tions . must not be misled by these ment l defects of the Vedic poets into a n exaggera tedly 76 The Religio n o f th e Veda

m w A a pessi istic vie of their entire activity . gre t

a diplom tist , upon who m depends the destiny of his

m a a a country , y be shrewd , unscrupulous , M chi vel

a a s a a n d li n , velvet as to glove , iron to h nd , y et be a a a re l p triot . Even so a priestly religion of works , trivia l a s m a a a these works y ppe r to our eyes , does

a a not shut out spiritual elev tion . Nor does practic l p oetry shut o ut entirely the m ore silent workings of

a a a liter ry t ste an d poetic inspir tion . The Vedic

v m a re p oets themsel es insist upon it , their poe s ” - - a a s w a r- a well hewn , well f shioned a ch riot from

a a a A n d the h nds of a skilled rtis n . so they are in

a a : a m ny c ses if we cut out th e foolish s criﬁce , and

a a p re down pretty thick crust of conventionalism , there is left in the Vedic hymns enough of be a uty

’ a n d ch a racter to secure them a pl a ce in the world s

F a literature . orget but the string th t ties the

a a thought of the Vedic Rishis to the s criﬁci l post , a n d you sh a ll see th a t thought ﬂit fa r away to great

’l ﬂ F o r heights , where birds do not y . the time being ,

a t a a a n d a n . le st , it becomes what we c ll inspired , , y

a how , it breeds the germs that sh ll ﬂower out to

a a gre t things in future d ys , when H indu thought

ﬁn a lly em a ncip ates itself fro m sacriﬁce along with m a ny other trivi alities of life .

- a a The religion of the Rig Ved , m uch like the l ter

1 Ri -Ve d a 1 1 g , . 5 5 . 5 . The H ieratic Religio 77

hiera tic religion of the Ya j ur -Veda and the Brah

m a a a . n s , is the religion of the upper cl sses Even to this d ay only rich Bra hma nical H indus a re in the

o w a position to perform Vedic sa criﬁces . S it s in

a olden times . The popul r religion , the religion of h the poor , or of the modest ouseholder, with its

a n d humble rites , its even more childish reliance

- m a n upon sorcery and the medicine , runs from the

a st rt side by side with the hieratic religion . It is the religion of the Ath arva-Ved a an d the s o -c alled “ - a House books . It h ppens to lie outside of the

a a scope of these lectures , though I h ve for my p rt been dra wn on by its simple yet tense hum a nity to

2 a the publication of sever l volumes . The religion o f the Rig-Ved a presupposes a n established house

‘ hold of considera ble extent ; a wealthy and libera l householder ; el a bora te and expensive m aterials ; and many priests not at all sh a mefaced about th eir fees . In fa ct the body of th e Rig-Veda presupposes the ordin ary form of the soma s acriﬁce which extend s

a n d a a so - a through entire y, in the m nner of the c lled

otis/i toma a a . Or a jy of the l ter ceremoni l . r ther , it is l a rgely a collection of the hymns composed by vari

1 S e e a o e 1 . b v p . 4 2 F o r gen eral i n form ati on on this literature see m y book

T/i e A t/t a ra a Veda S t i a s s hu r ( g, 78 The Rel igio n o f the Veda

a a a o us priest f milies for this import nt s criﬁce . The soma a : m drink is pressed three times d ily orning ,

a n d noon , evening. The gods of the Vedic Pa ntheon are a ll interested i n these ceremonies ; each has a

a . a f irly deﬁnite share i n them I ndr , the god who

a a n ﬁgures more frequently th n y other , has part in a ll three pressings ; but the m id -d ay pressing belongs

. D a n d to him exclusively Ushas , the M aiden awn ,

A F a s a a gni , God ire , play , we h ve seen , very

a a n A a a n import nt p rt in the mor ing . The dity s d .

a - a Ribhus , the l tter a sort of clever h nded elves , a a h A ppe r upon the scene in t e evening. host of hymns are addressed 5 )p f divinities whose coupling is not a lways based upon any speci a l

a a a fﬁ n u n n tur l nity betwee them , but po purely

a a : A liturgic ssoci tion I ndra and gni , I ndra a nd

A m a a a S . V run , gn i and o , an d so on

On e s o- a a ri important class of hymns , the c lled p

“ a hymns , that is , songs of invit tion , consist of individu a l st a nz as which invoke cert a in divinities a n d e rso n iﬁcatio n s a n d p of acts utensils , prelimin

2 a ry to the s a criﬁce of c attle at the soma rites . God

F A d f n ire ( gni) is especially called upon under i fere t ,

Se e e o . 1 2 . b l w, p 9 2 ' See M ax Mil ller H i stor o A n ci en t S a n skri t Li tera tu re , y f , p .

' ’ I n di sc/ze 6 o h Va ska s N i ru kta . xxx i e e 4 3 f ; R t , , p v f W b r,

S tu di en x 8 G ra ssm a n n Tra n sla tion o til e R i Veda vol . i . , , . 9 ﬁ; , f g ,

6 Ber ai n e ou rn a l A si a ti u e 1 8 . 1 . p . ; g g , j q , 79 , p 7 The H ie ra tic R e ligio n 79

a a a p rtly mystic designations ; of s criﬁci l articles ,

a a w a re the s cred str upon which th e priests seated , the doors of the enclosure within which the O ffering

a a a t kes pl ce , an d the sacriﬁci l post to which the a nim a l is tied h ave a st anza e ach i n every one o f the

- ten ap ri hymns . These sets of invocations a re purely liturgic a l ; ea ch set belo n gs to a different ”

a ers . a a f mily of Rishis or se In gener l , e ch of the “ ” s o -ca lled family books of the Rig -Veda h as its

- A a ri . O s an dit p hymn peculiar dor of y, solemnity , a n d fam ily pride m ust have a tt a ched itself to these

a a m formul s . I n l ter ti es , when the hymns of the

- are a a n d Rig Veda t ken in lump , employed at the great sa criﬁces with but very slight reference to the p articula r priest family from which they are sup

a a ri p osed to h ve been derived , the choice of the p

a a hymns is still made ccording to f mily. The ritu a l books at th a t time still order th at the sacriﬁce r m ust choose th at ap ri - hymn which w as composed in the fa mily of the Rish i from whom he would fa in derive ’ m his descent . It see s likely, therefore and for

a a m other reasons , th t e ch fa ily book of the Rig

Ved a w as intended for essenti ally the same cl ass of

a a pr ctices , carried on according to different f mily

a d f traditions , and to the accomp niment of i ferent

‘ 1 r asri tra 1 6 A vala an a rautasﬁtra 2 S e e can kh ayan a C an t 5 . ; c y C 3 . ;

a a fi ra 6 Latyayan a Cr ut s t . 7 . 8 0 The Religio n o f the Ved a

m a a a Ve hy ns , som ewh t i n the m nner of the l ter dic schools or bra nches (ca/aka) of one and the

a same Ved .

L a n a n d rge umbers of technical , ritualistic words

a - expressions crowd the p ges of the Rig Ved a . Its metres a re ﬁnished a n d convention a l to a very high d a re a egree ; they lso , to some extent , distributed

m t t a ve m m e t re a a ong the gods , so ha g i is associ ted

‘ -r a O d . F o r a cert in g inst nce , the gaya tri is the m etre of the go d Agn i the tris/i tu a/z

a re a the metre of the god I ndra . They lso distributed to some extent a ccording to the time of the d ay :

a a tri trisk tu ak a t the g y in the morning , the noon ,

a a ti a t A a ll a the j g evening . bove , the dvanced

’ ch a ra cter of the Rig-Ved a s ritu a l m a nifests itself in the l a rge n umber of different design ations for

in priests . These occur not only singly , but series

a a re a n o t the n mes of these priests l rgely , though

n entirely , the ames of the priests of the later

‘ m a cere oni l .

An d e t - y the poetry of the Rig Veda is , in a deeper

a . sense , origin l It is primitive religious poetry , if by prim itive we mea n uninterrupted cont a ct with

a the l a st source of its inspiration . The ﬁn l j ud g

a a a ment of its ch r cter , fter all , depends not so much

I ” H i e a n d Ri tu a lli ttera tu r 1 1 a n d th e i e a u e Se e . ll br t , , p j , l t r t r ci ed o n 1 o f th e s a m e w o t p . 7 rk .

8 2 The Religio n o f the Veda

w a s o f comparative mythology . There plenty of time for a ll n ature -worship to h ave stiffened into

a a a a n d a a m ere dmir tion , fe r, dul tion of personal

a a a gods , ccomp n ied inevit bly by a more or less com ple te forgetfulness of the forces in n a ture from which

. w a s d u e sprang the gods That this not so is , in

’ a a my opinion , to the v st impressiveness of Indi s

a e n ture . Its ﬁ rcely glowing su n , its terrible yet life

- giving monsoons , the snow mountain giants of the

a n d north , its bewilderingly profuse vegetation could h a rdly fa il to keep obtruding themselves as a reve

a a a l tion of the powers of the lre dy existing gods .

W a a a h t is still more import nt , it could h rdly fail to stim ul ate the crea tio n of new nature -gods to a de gree u nknown elsewhere . It is this unforgetting a dherence to n a ture th at has made the Vedic hymns

- O f S the training school the cience of Mythology , and

a to a l rge extent also of the S cience of Religion .

D O f - a eprived the hymns of the Rig Ved , we should h a rdly know to this d ay th a t mythology is the ﬁrst and fund a mental adj ustment o f the individual h u man life to the outer active , interfering , dynamic world , which surrounds and inﬂuences man from the moment when he opens his eyes upon the wonders o f its unexplained phenomena . I n this sense Vedic mythology is in its d ay wh a t empirical science is in

d a our y. The H ieratic Religio 8 3

We can realise this to some extent by calling up

a . nother mythology , that of the Greeks This is also

a d a b se upon nature , but n ture is soon forgotten , d or , if not entirely forgotten , much obscure by

- a . O a fter born movements wing to curious slip ,

a a fortun te from the rtistic side , u nfortunate from

a n d h a m the religious myt ic l side , Greek ythology

a fell too completely into the h nds of the people .

a n d a Poets , artists , even philosophers h ndle it , each

wa a a in their own y . But there is not ble absence

ish a a ll of those R is of the Ved who , with their too hum an sordidness a n d a ll their H indu fa nciful n ess see the grea t re a lities of the world with their eyes wide open , and work their way slowly but with secure touch from the single a n d sepa rate m a nifesta

- tions of n ature in the Rig-Ved a to t h a a bs olut e O n e

B i a a i ilg which is n ture as a whole , th t is the idea of a a a unity as ﬁn lly settled in the Up nish ds . The

a ﬁnest ﬂower of Greek mythology , gre t Zeus , of

a ”Li l/ Ta i d ai r 5 9 a 7l d§ u a i whom Hesiod s ys , ¢ ﬂ ’ n a r ra r o a a g n , The eye of Zeus which sees all and ” a ll O ld O knows , or of whom the rphic hymn sings , ’ ’ ‘ ’ ed Z e d éa o a At d e u n ob/ 1 a rérv n ra z Z ; ; y , og , Z eus is the beginning , Zeus is the middle , on Zeus ” a ll ﬂi a n t is founded , is at the same time the pp , breezy Jove to whom the poets ascribe foibles a n d vices barely excusable in a modern bon -vivant 84 The Religio n o f the V e d a

ﬁn ish ed - e rs o n iﬁcat io n and m a n about town . Too p c a uses the bre a k -down of Greek m ythology even

a from the a rtistic side . The s me poets in whom we pra ise a bove a ll a version t o everything exces s ive or m wh o a a onstrous , those Greek poets in gener l f ncy a n d sa y j ust enough , but not too m uch , run a close race with the most extra vaga nt fa ncies of semi -civil ised peoples in th e description of their prim eval

w as a gods . Uranos m imed by his own son , Kronos ;

u a a a a n a a l Kron os , the nn tur l son , is lso unn tur

F o r a a n d a father . h e sw llows his own children , , fter

a a ye rs of tent tive but unsuccessful digestion , vomits

F a A a forth the whole brood . ir Phoebus pollo h ngs

a M a rsyas on a tree a n d ﬂays him live . H omicide

a a n d m a re without end , p rricide urder of children the s t ock events of their mythology . No wonder th a t Pl a to b a nished even the H omeric poems from

“ a A n d h a d sa : his ide l republic . Epicurus to y The

a re n ot a s a gods indeed , but they are m ny believe

a n them to be . Not he is inﬁdel who denies the

a a a gods of the m ny , but he th t f stens upon the gods

a a the opinions of the m ny . Nothing so much s the complete hum a nisation of Greek m ythology p aved the w a y for the ra pid sprea d of th a t S hem itic

a a u d a e o religion , deeply ethic l in its te chings , J

a a - a Christi nity , mon g the Indo Europ e n peoples .

’ You m a y remem be r how skilfully Kingsley s n ovel

8 6 The Religio n o f the Ved

and w a s beginning to enter upon a c a reer of ri gm a

le - a a S a a ro . Thus the Rig Ved s ys of God vit r , the sun conceived a s the promoter of life God

S a a a a a avit r , ppro ching on the d rk blue sky , sust inin g

a a n d m a a mort ls im ort ls , comes on his golden ch riot ,

” 1 a ll a a beholding the worlds . It is the ﬁery b ll th t

m s e a h ills rises fro the or over the , nothing more

a a w a m in the ﬁrst pl ce . The ordin ry y of ythology would be to m a ke of this S avit a r a wonderful ch a ri

o te e r sa a n a . , given over, y, to r ci g or to w rlike deeds

a a s sa a . I nste d , this process is , I y, rrested The n a tura l phenom enon rem a ins the repository of re n ewed a n d deepening thought . Even in the Rig

Ved a itself the conception o f the sun makes grea t o nward strides a s the most prom inent symbol of

A n the ultim ate force a t work in the universe .

a a o f S g a a - other st nza , spe king g y , nother sun god , “ S S a says , The su n is the elf or oul of all th t

” 2 A n d a moves or stands . yet nother , the fam

‘‘ so - a S a i a a i a ous c lled vitr , or G y tr , which rem ins

a - a a s cro s nct at all times , and is recited d ily even

3 n o w h a a by every ort odox Hindu , g in turns to

S avita r :

‘Ri -V d g e a 1 . 3 5 . 2 . 9 Ri -Ved a 1 1 1 1 g . 5 . . 3 S ee M on i e i iam s Tra n sacti on s o ﬂ u F tk I n tern a ti on a l r W ll , f if ’ s ri en ta li sts l i i I 6 Con re s o O vo . . . . g f , , p 3 j The H iera tic Religio 8 7

a S av a Th t lovely glory of it r, a od c m a The he venly g , we onte p l te

u r a m O p ious thou ghts he sh ll p ro ote .

Here is almost the ﬁrst touch of that i n im ita

a a a A a ble combin tion of the Up nish ds , the tm n , ” a h a n d a a a bre t , the Br hm , holy thought , th t is the com bin ation of physica l a n d spiritu a l force into

a ll A s a a one p a ntheistic . modern Hindu s ys of the

' “ S avitri It is of course impossible to say wh a t the a S a i h a d V a uthor of the vitr in iew , but his Indi n

m m a a a re a s co ent tors , both ncient and modern , one in believing th a t he rose from n ature up to

’ a a n d a a a n ture s God , dored th t sublime lumin ry

a n a n d n o t which is visible only to the eye of re so , ” K a n the pl a net we d a ily see in its course . aty ya a

- a s o - a A n u in his Index to the Rig Ved , the c lled k ram a n i a a a m a a , fter st ting the f iliar cl ssiﬁc tion of — a ll the gods of the Ved a into three types Agni (ﬁre

o n a a ir m and light earth) , V yu ( or wind i n the at o

S u a — sphere) , an d ry (sun in the sky) proceeds still

a d farther to assert th t there is only one eity ,

' “ a S g zan a tma a n d m namely , the Gre t elf, (m l ) , so e say th a t he is the su n (s urya ) or t th a t the sun i h a U a n s he . T is is , of course , l ter thought , p

4 - d a 62 1 0 Rig Ve 3 . . . 5 Raje n d ralalam i tra i n th e I n trod u ction to his E ditio n o f th e C opa

t/za B rak m a n a . 2 . , p 4 8 8 The Rel igio n o f the Ved a

a a a ish d thought , as it ppe rs , for instance , in the “ Taittiri ya Up a nish a d (8 . He who dwells in man and he who dwells in the sun a re one

a and the sa me . But this l ter thought is founded

sa c o n ce on the repeated revision , so to y , of the p w tions of the sun , fed ane by the sight of this

n engrossing ature force , which is not obscured a n d n ot m a de trivi al by personiﬁcation into an

m a m a . Oly pi n , h u n god

But we shall return to this a ll-import a nt m a tter when we come to the highest outco m e of Vedic reli

a a a t a gion . It is n ow time to t ke look the individu l

a m a a gods o f the Ved , or what we y c ll the Vedic

Pa ntheo n .

TH E PA TH E O OF TH E V EDA N N .

At the outset we m ay observe tha t this word a p plies to the Vedic gods only in a n a nalogic a l sense .

a a a There is no P ntheon in the Ved , if by P ntheon we m ea n a n Olym pus p a tterned a fter a m ore or less

a a snobbish conception of roy l household , in which every god holds his position a n d exa cts sensitive respect fro m a ll the others as the price of his own

a observ nce of court proprieties . The Vedic gods

a a m have no cknowledged he d . They group the selves to some extent according to their ch a ra cters ;

- - A s n m . for insta ce , as su n gods , or stor gods such

90 The Religio n o f the Veda

It would seem possible to present the Vedic god s

a a a re in the order of their import nce , but m ny

a m a W e equ lly, or nearly equally . i port nt . ﬁnd ne a rly a dozen enga ged in cre ating the

a n d a a a a world , r ther more th n dozen eng ged in pro d u cin a a g the sun , pl cing it on the sky , or prep ring a p ath for it under these circumst a nces it is not easy

‘ a all to rank them . The gods h ve not of them come into existence at the sa m e time . S ome belong to tim es others to Indo - Ira nian

. Of m m a n times the rest so e co e from earlier ,

m a a a so e from l ter period of the Ved . I f we had all the d ates we might try a chronologica l a rra nge h ment pure an d simple , but we do not ave all the dates .

A celebrated ancient Hindu glossographer a n d etymologer O f the n a me of Yaska reports three lists ,

2 6 a n d 1 - respectively of 3 , 3 , 3 gods , or semi divine “ n beings . The last of these seems to begi to tell us in wha t succession the Vedic gods appea r on the

3 s a d a a . b e t ge day by y, especi lly in the morning H e “ A vin s gins well with the g , or H orsemen (the Vedic

D a S u a Ushas , the Goddess wn , and ry ,

Se e M acd on e Vedi c M t/zolo 1 ll , y gy , p . 5 .

i h a n t —6 u . N g 5 4 . 3 i k ta 1 2 1 . B rh add e vata 2 . . N ru . Cf . 7 f

ee e ow . 1 1 2 . S b l , p The P a nthe o n o f the Veda 9 1

” - S u n a . S s the M iden oon , however , he grow prob le m atic d u n d e n h e a d e d V rish ak a a i S ar , or , with p y , ’ an fi Tva sh ta r a n d a a y , , so on . M ny ye rs occupation

a n d with the writings of this worthy , whose sense

a re a m a s erudition v lued uch by the Hindus , well as

W a a by estern schol rs , h ve not increased my belief i n a m i n in ﬁ his authority , or decre sed y faith th e n ro e ite possibilities of his ineptitude . S till this p c s sion of the gods along the hours of the day h a s grea t interest for the Vedic ritu a l a n d the explan ation o f

a a i n the gods themselves . Touches of it ppe r the

2 - hymns themselves , as when the Rig Veda groups ve ry neatly the gods of the morning

“ A a a an d S u a s gni woke up on the e rth, ry ri eth ;

a a m D aw a a c B ro d gle in g n h th shone in brilli n e .

vi n s a a c a r a The Ac tw in h ve yoked their to tr vel . av a a w a God S it r h th roused the orld in every pl ce .

a a a There is nother , more perm nent tradition l Hindu division of the gods which a rra nges them in

m a three classes , ostly of eleven each , ccording to

a a a t a a their pl ce or h bit i n n ture or the cosmos , th t

- a . a is , in sky, mid air , an d e rth The cl ssiﬁ cation is

- 1 1 . 1 1 ﬁrst m a de in Rig Ved a . 39 to some extent it

a a a rem ins good ever a fter . This topogr phy of n ture h a s a stron g hold on the e a rly religion : times without

1 Se e e ow 1 1 2 b l , p . .

1 1 I . . 5 7 . 9 2 The R e ligio n o f the Ved a

“ a a A F end the l ter Vedic texts insist th t gni . ire

a a a a a belongs to , or is typic l o f the e rth ; V t or V yu ” ” Wi n d o f -a ir a n d S u a S u n , the mid , ry , , of the sky .

o fa r l S it is the phi osophy o f the obvious . They continue cleverly a long th a t line in the followin g

a a arr ngement . I st te only the more important members of each cl a ss :

“ Celestia l gods : Dy a us or Dya u sh Pit a r ( Sky

“ ' F a S k a a a S ii r a a n d or ther y V run , Mitr . y the

A a S a a u a dity s , vit r, P sh n , Vishnu , Ushas , and the ’ A in gv s .

A : a a a W a tmospheric gods V t or V yu ind I ndr ,

a a n d Parjanya , Rudr , the Maruts .

‘' : i a A a n d Terrestrial gods Prithiv E rth gni ,

S oma .

This threefold division , in order to be consistent ,

a a a s in would h ve to be c rried on to the en d , so to

s a a a a clu d e all the gods . A m tter of f ct it is uncert in

a a a n o a . W e in m ny pl ces , even when c rried f rther a re a a s a re a n ot so cert in the H indus that Indr , for

3 a a -a ir inst nce , is god of the mid , even though we m a a re ci a ust dmire this , on the whole successful , pp tion of the pl a ce in n a ture that belongs to a goodly proportion of the chief gods .

I ' Brih ad d evata 1 Cf . . sﬁ. 9 S ee th e i n dex a t th e en d o f this book for th ese an d m ost o f th e

ol o i n ods f l w g g . 3 S e e e ow . 1 b l , p 73 .

94 The Religio n o f the Ved

h as a a w a t ken pl ce , they point the y when the light becomes hazy .

A a a s a s a a g in , it is still true ever that l rge n um ber

a a a re d o f the gods , whether e rly or l te , ng g g go

sa h as whose origin , we regret to y, been somewh a t

a a obscured by later processes . They g in m ake up

a a a m for the student of the Ved cl ss , the ost impor t a nt a s well a s th e most difﬁcult theme of investiga

’ a m m a tio n . Every n tion s ythology ust cont in gods

a m a of this cl ss . They bring with them proble s th t w ill never be dismissed until they a re ﬁn a lly a nswered

a n d a a a a m a . a th t , p r doxic lly , y never be I h ve in

n I n d ra a A v i n V u s . l _ , min d gods ike , n d s t e To a h/ n a ‘ g some Vedic schola rs it seems without doubt beggi n g the question to spea k of n ature-gods in c a ses when we d o not know for cert a in w h at w a s the n a tural object th a t was perso n iﬁed . No one can say a t th i s

a a a n a time th t the origin o f either V run , I dr , or the

A vin s h as . m a g been deﬁnitely settled Yet , for y p rt

a a a a I confess to th t f ith , bec use I remember th t such uncert a inty represents in truth the norm al result of

A s a a - h . myt ologic dev elopment rule , a n ture god d oes n o t rem a in tra nsp a rent for ever : the opposite

a far a s m a a a h ppens more frequently , y be seen , g in

a . an d ag in , in H ellenic or Teutonic mythology

a a re as a Rea lly dur ble myths , rule , m ixed myths,

a n d . A , therefore , more or less obscure myths cer The P a nthe o n o f the Veda 9 5 t a in a mount of the com plica tions a n d ent a n glements of hum a n life must be imported into mythology b e fore it becom es mythology . Otherwise it rem a ins

s m m philo ophy , pri itive cos ic philosophy , or primitive

a a empiric l natur l science .

L e t m e araph rase a statement m a de some years

‘ a ago in a le arned journ l . Mythologica l investiga tion m ust dra w a sh arp lin e between the prim ary attri butes of a mythic person a ge which are the cause o f

a a the personiﬁc tion , and the ttributes a n d eve n ts

are a h im which ssigned to or her , and are supposed to h a ppen a fter the personiﬁcation h a d been com “ ” Z a s all a le te d . a p eus , we know , origin lly me nt sky , a n d a Fa Sk Zeus p ter was the personiﬁed ther y, ” a a contr sted with Mother E rth . But it would be R olish to sea rch for these prim a ry qu a lities of Zeus

h a a or the ot er Greek gods in pl y of Euripides , where the gods are a fﬂicted with all the passions an d wea k

a nesses of mort l men . Yet he who refuses to myth

’ o lo gise on the ba sis of Euripides tre atment n eed n ot therefore be sceptica l a bout the n a turalistic origin of most of the Greek gods ; he m ay be willing a t the right

a time , and in the right st ge of the history o f any

a a myth , to point out the physic l f ctors or the phys

a a ical events which g ve it start . But to be pres

a a a ent at the right time , th t is not lw ys so easy .

u r a l o the Ameri ca ri en ta l oci et v l x I 8 1 o n n O S o v . 86 y f y , . . pp . 5 , . 9 6 The Religio n o f th e Ved

F — urther , there are gods in the Veda not — too m a ny in number a bout whose origin we

-“ ca n determine nothi n g th a t is either d eﬁnite or

a helpful . Either these gods h ve been obscured

a a n a a tot lly by l ter events in their tur l history , or they a re de rived from aborigin a l tribes or other foreign sources about which we know n othing ll a t a .

a Keeping in mind this ide of genesis , we might

a : r divide the gods into three cl sses transpa ent , a o u o d s A n d , a e . tr nslucent and pﬂ q g being by nature a n d a a a occup tion philosophic lly inclined , pl gued by

d a a a an incontinent esire to ﬁnd l st c uses , I sh ll fol

a low the le d of these my suggestions , and de scribe the gods fro m the point of view of their origin a n d the ra tion a le of their being under ﬁve hea ds

I a . Prehistoric gods , whether their origin be cle r or obscure .

a a - e rson iﬁe d a t 2 . Tr nsp rent , half p gods , who are

a n the s a m e time nature obj ects d m y thic persons .

a m i n 3 . Tr nslucent gods , who i pose upon the ve stiga to r the theory of their origin in nature .

. 4 . Opaque gods , who refuse to reveal their origins

m a a a 5 . To these y be dded , as a ﬁfth cl ss , the

m a n a a abstra ct or sym bolic gods who e body ction ,

a a a wish , or fear in the sh pe of good or evil divinity ,

9 8 The Religio n o f the Veda

a a u - a n d a A n s criﬁci l hoc s pocus p oetic f ble . d when

a n d the twilight has engulfed these gods , then , not

a a s a until then , in Indi elsewhere , do re l religion

a and re l philosophy begin . L D ECTU R E T H E T H I R .

The Prehist ri ds o c Go .

Tw o p rehistori c p e ri ods b eari n g up on Hindu re ligion — S ce p ti cism a bo u t Com p a ra t i ve Mytho logy Diffic u ltie s — i n th e w a y of Co m p a ra ti ve Mytho logy Com p a ra ti ve — Mytho logy a n d Ethno logy Th e m yth of Ce rbe ru s — Th e Indo -E urop e a n p e ri o d P rehisto ri c wo rds for — — go d F a the r Sk y a n d Mo the r E a rth Th e Thu nd e re r “ — Th e e ic A v i n s o r H o sem e th e tw o S o s of V d g , r n , n — — He a ve n Th e Dio sc uri i n Gre e k m ytho logy Th e ” — Le tti sh m yth o f t h e t w o S o ns of Go d Com m o n ke rn e l o f th e m yth of th e tw o S o ns of He a ve n — Th e Ar a o r I o - I a ia e i o Im o a re y n , nd r n n p r d p rt nt — ligio u s ide a s com m o n t o th e t w o p e op le s Th e dua l — go ds Va ru na a n d Mi tra Ahura Ma z d a a n d Va runa ” — Th e co ce io o f rta or co sm i c o e Th e A i a s n p t n , rd r d ty — —A i ti th e m o e of th e A i a s Mi a a su n o d d , th r d ty tr , g — —Th e su n th e m oo a n d th e a e s Th e A i a s , n , p l n t d ty — a n d Am e sh a Sp e n t s E a rly e thic a l co nc e p t s a m o n g th e — Indo - E u ro p e a ns Va ru na a n d Gre e k Oura no s ( Ura n u s ) — — Th e o rigin o f m a n S undry p a re nts o f m a n Fa the r “ — Ma — a m a a n d a m i th e T i s I te a ci n nu Y Y , w n n rl g — o f th e m yths o f th e first m a n Th e hum a n cha r a cte r of — Ma a n d a m a — a m a th e o d o f th e e a So m a nu Y Y , g d d , — th e sa c rifici a l drink o f th e go d s Th e m yth o f S o m a — a n d th e He a ve nly E agle V a lue o f th e p re ce di ng

re constructions . 1 00 The Religio n o f the Ved a

’ H E tre atm ent of I ndi a s prehistoric gods t akes

on of itself the outer form of a ch a pter of C o m

r W e a a p a ative Mythology . have seen in the p st th t the events which preceded the migration of the A ryas into I ndia belong to two very different pre ’ n e historic periods . O of these is the period when

a n d a a a s o the H indu Ir ni n (Persi n) peoples , the

a A a a c lled ry s , were still one people , period which

far does not lie so very behind the Veda itself, j ust behind the curt a in which sep a ra tes the e a rliest his t o ri ca l records of both India a n d Ira n from the very

a lo n g p st which preceded both of them . This is the

- a a A . Indo Ir ni n , or ryan period The second is the still rem oter period of Indo-Europe a n u nity ; the

a a a n d l ngu ges , institutions , religions o f th is great group of peoples perm it us to a ssume th a t there w a s

a m - a a n d once upon ti e one I ndo Europe n people , th at this people possessed religious ide a s which were n o t altogether oblitera ted fro m the m inds of their

a - a a descend nts , the Indo Europe ns of historic l times

a a ( H indus , Persi ns , Greeks , Rom ns , Celts , Teutons ,

S a l vs , It is my p a inful duty to report th a t there h as “ been of recent ye a rs a grea t slu m p in the stock of

a n d . I n h a this subject fact , som e sc ol rs . critics , pub licis t s h a ve form ally d ecl a red b a nkru p tcy a ga inst the

1 S e e a o e 1 . b v , p 3

1 0 2 The Religio n o f the Ved a virtuous a n d a bstemious ; does n ot the true spirit of rese a rch c a ll a h a lt a t the point where rigid m a them a tic cert a inty is a t a n end ?

The di fﬁculties which h a ve beset Comp a ra tive

a re a s : F u n u e s M ythology of v rious sort irst , the q tio n able a a delic cy , clear to the point of fr gility , of

m a a m a a prehistoric teri ls . Next , the i gin tion of

a schol rs who incline to such studies is prone , by the m very ter s of its existence , to be a little excessive . The ﬁrst results of the science were so striking a n d

a a a m a f scin ting th t its develop ent went on too f st ,

a m a M a a its conclusions bec e too h sty . y the sh des

B e n fe A a a n d M ax of Theodor y , d lbert Kuhn , M uller p a rdon m e if I s ay th at their a l m ost poetic genius did a t times t ake flight fro m the firm e a rth — “ into sheer cloudl a nd where birds ca n n o lo n ger ” a d id m a fly . Unquestion bly they co p re some myth ologica l n a mes bec a use of the fa intest a n d sh akiest

m a a a a phonetic rese bl nces . I ntuitive f nciful exp l n tions of the most com plica ted myths d o to som e extent m asquera de as scientiﬁc results in their writ

a n d a in gs , in the writin gs of the school th t grew up m s m - a A a u hroo like bout them . science b sed upon v a gue a n d genera l resem bl a nces of both things and words could not be otherwise th a n f a ulty both a s to

a its det a ils and its philosophic generaliz tions . I n f brief , Comparative Mythology su fered from the Th e P r e h is t o ri c G o ds I O3

a a p a rdon ably excessive ze l of its e rly friends . S ince At then the pruning knife has kept busy . the pres ent time this is a subject that should be h a ndled very gingerly by a ll those who do not know h o w to

a winnow the ch a ff from the gr in . But there still i s m Co parative Mythology , an d it is here to stay . There is yet another difﬁculty which should be

a t a h rated its right v lue , not too muc and not too lit

a tle . The prim ry object of the comparative mythol

- a ogy of the I ndo Europe n peoples is to collect , com

a a n d p re , sift the religious beliefs of these peoples , so as to determ ine wh a t they owned as common property

a a W a fre before their sep r tion . hat now , we he r it

a quently asked , bout the strange peoples , not Indo

a A a E urope n , nor ryan , who sh re these beliefs with the Indo- Europea ns or h ave simil a r beliefs ? Without

a a a question , in the e rlier st ges of the science , simil ri ties which were independent products in different

a a a qu rters , due to the simil r endowment o f the h um n

n i im ilari ie e s t s . mind , were co fused with gggi i By genetic simila rities I mea n such simila rities as tra ns m itt e d mythologica l conceptions which were a lrea dy

a - a in vogue mong the prehistoric Indo Europe ns , so

a a th t they were continued , with l ter modiﬁcations , by the sep a ra te bra nches of the Indo-European peo S ples . hould not , therefore , this entire subj ect be h a nded over to tho se bro a der students of Ethnology 1 0 4 The Religio n o f the Ved a

a a a n d b e who investig te h um n customs , institutions , liefs a ll over the world ? Does not the entire subject of the origin a n d developm ent of religions belong to

Ethnology ra ther th a n Philology ?

F o r a - a m a m inst nce , the Indo Europe ns ke uch of

a s a m the worship of the sun supre e being . But so

a a n d a do the Iroquois I ndi ns , m ny other savage or

- a a . a n d semi b rb rous peoples It is indeed true , it is a n a a a a a s import nt truth , th t the hum n r ce , endowed

a a a a a n d a t a n it is essenti lly like , is li ble nywhere y tim e to incorpora te in its beliefs this m ost imposing

d e iﬁa ble a ll n a and visible obj ect in ture , the sun , the

h a a a n d a source of light an d e t , se sons veget tion .

This is the sim ple ethnologica l fact . The fa ct in

Indo - Europea n Co m p a ra tive Mythology is a diffe r

a a a ent one : i t is a historic l f ct . I n the e rly period

a - a a a n d of e ch I ndo Europe n people he ven , its agents

(powers , including of course the sun , were , as we know ‘ W a r n a . e e p excellent uthority , worshipped or deiﬁed

-d a therefore to y , as formerly , securely intrenched in the conviction th a t the worship of he aven a n d the

a m a a visible he venly pheno en , more or less person l

a m m ised , did in f ct form the co on kernel of I ndo

a a European religion . Now do I f il to see wh t the

I n d oLE u ro e an a n beliefs of other peoples , not p , lo g

a a h a a the s me line , h ve to do wit this p rticul r

a a - a c se , except to show th t the I n do Eu ro pe ns were

1 0 6 The Religio n o f th e Ved

a a c lled , with a very ncient poetic touch , the speckled a n d th e a d rk . Now the word for speckled is go od /a s; it Ké e os’ ﬁts in well enough with Greek pﬂ p , con s id e ri n g the susceptibility of m ythic proper names

a a h to the kind of modul tion , or sophistic tion , whic

a m we c ll popular ety ology . But we m ay d isrega rd

a a - the verb l etymology ltogether . Other Indo Eu ro p e a n peoples h ave more or less deﬁnite notions d about one or two ogs . It is more than prob able th a t the e a rly n otions of future life turned to the

h a visible eaven with its sun and moon , rather th n the topographic ally unstable and elusive c a ves and

a a a a gullies th t le d , in the unquestion bly l te Greek

- a a a . ff f ncy , to wide gated H des I cannot here a ord the time th a t would be required to the full expo s itio n a n d of this myth , would refer yo u to my

Cerberus ! b e D o o H a d es T/ze H istor little book , , g f y o a n Id ea h 1 0 a f , publis ed in 9 5 , which I reg rd as my progra m of method in the study of Comparative My

th olo . a gy Now , to be sure , we ﬁnd th t other peoples , n o t - a n d o wn Indo European , here there , a dog who

i a i ts w a a gets n the w y of the soul on y to he ven .

O m a a a in d e e n bviously , the conception y h ve risen p d e n tly i n the s ame w ay the dea d j ourneying upwa rd

h a a co u rs in a to e ven , but interfered with by g he venly

a body , the sun or the moon , or both . But gr nt that

a a n d m h as somewhere or other dog , pure si ple , The P rehisto ric G o d s I 0 7 strayed into this sphere o f conceptions without any

a a a a s a org nic mythologic l me ning , simply a b ying ,

a a W e hostile , w tchdog in he ven or hell . cannot therefore ignore the wonderful yet sim ple Indo - Eu rop e an myth which is begotten of high rea son and

a - a keen appreci tion of myth m king opportunity .

a a a Pl inly , this myth requires no further expl n tion from the usu ally vague a n d h a lf-understood a n a lo gies that m ay b e fo u n d on the bro a d groun d of univer

F - F ar sal Ethnology and olk lore . be it from me to

a a d wh suggest th t mythologic l evi ence , encesoever

a x obt inable , should be e cluded from these delibera tions : all I want to prevent is the importation of b ad

a - co al into Newc stle . S ince the Indo Europeans a re one people , let us ﬁrst study their own minds in their

a a a a own liter ture or rcheologic l rem ins, before turn

a a a ing to the Iroquois , the P pu s , or the inh bitants of

A a a a the leuti n Isl nds for spor dic reports that , more

a a e a r often th n not , re ch our out of their proper W connection , or with their point bent . hen the — smoke sh a ll h a ve cleared there will b e o f this I a m — cert a in less a iry reli a nce o n ethnological quantities

a a I n d o ~ E u ro ea n a irr tion l in p mathem tics . But there will be left a goodly stock o f Indo - Europea n d ivini

n o t ties and simple myths , profoundly interesting ,

a a only with the interest of ho ry ntiquity , but even more so because they determine and expl a in the m a in 1 0 8 The Rel igi o n o f the Ved a lines a lon g which move the m ythologies of the Indo

a m m a Europea n peoples of historic l ti es . The in sub s a m a a t nce , though by no e ns the entire subst nce , of — the mythologies a n d religions of these peoples this

a s -d a a s i w as d a B e n fe is true to y t in the ys of y, Kuhn

— at - m a a n d M uller is the n ure yth . I f we count Br h m a nica l theosophy a n d Buddhism a s the two gre a t

m a yields o f the study o f H induism , we y safely add

Co m p a ra tive Mythology as the third gre a t ﬁeld of re ligio u s history that has been opened out by the study

H ad a of India . we but fuller records of ncient I ndo

a a Europe n history and liter ture , these fuller records would revea l m ore co m mon myths a n d religious

a a w a ideas . The dded f cts ould ﬁll in the necess rily sketchy picture , but it would still be the same picture .

We a re by the limits of our plan restricted here to those religious idea s which concern the e a rly religion

a of India , and even of these we sh ll select only the

a W e more import nt . begin with the remoter of the

- a two periods , the Indo Europe n period .

“ The un iversal Indo -European word for god w a s ’ ’ a eivos a a L a a s a ei o’ os d en s , gon e over into rch ic tin ( ) ,

d evos a a m D evo n o ta Celtic in the G llic proper n e g , ” Old S a a fi r/o r L a d eva s candin vi n , gods , ithuani n ,

a an d S a n skrit d eva s . The irrep ro ch a ble etymolo gy

d i v d a which connects this word with the verb , y ,

1 1 0 Th e R e ligio n o f the Ved a occupied by the Indo -Europeans prior to historic times .

All Indo -Europe an s revered the shining sky of

a a m d ytime as ighty being . The H indus , Greeks , a n d a a D a us/i ita r Rom ns c ll h im respectively y p ,

' ' Z eus a ter a n d D zes zter u iter a p , p or j p . The me ning

a a a of the n me is quite tr nsp rent in the Veda , where d a us m a n d y is still both co mon proper noun . It a a L a u / lw ys me a ns sky . The tin expression s oj ot e

“ ” “ ” ri id m a f g o, under a cold sky , in a cold cli te , preserves the sense of the word as a fossil . The slender myth th a t is cont a ined here is th at o f a m arita l rel ation between the visible two h a lves o f

a the cosmos . The l dy , or correspondent in the

“ ‘ a f a a ritki vz m ci ta r f ir was Mother E rth (Vedic p , terra m ater This u nion was blessed with child

w a a n d a ren , kno n frequently in the Ved , occ sionally k a s S . d elsewhere , the children o f the y I n the Ve a “ ” A F s a D a a n d a gni , ire , U h s , wn , especi lly the ” i n a re A v s a . dual H orsemen , the g , so n med The ” m a s a Horse en , we shall see l ter , correspond to

D Al do u o ﬁ oz S the Greek ioscuri ( p ), ons of Zeus , or ” a a a n d a n d S H e ven , C stor Pollux , to the ons o f ” I n a a t God in L ettish mythology . this inst nce

d u i v es i es o h i h h a th e S c hian s H e o o s . r t 5 9 t t ﬁ f rt r g t t t yt , c o se a lli e d to th e P e sia n s o sh i e d E a h a s th e w i e o f e u s l ly r , w r pp rt f Z

e ' / ! fr z v z/ ( fiu a Ai d r e ; ca i r r o / o r t s ; z z F 7 1 f o r) Ai ds a a . P fi , t fl fi 7 y The Preh is t o ric G o d s 1 1 I

le ast the concept children of F a ther S ky is

h sto ric a n d pg i , genuinely mythic .

The sky h as a nother irrepressible qu a lity : it

a thunders . In this spect a lso it beca m e a person a l

a god with a deﬁnite n me in prehistoric times , who

a t a s m a a tends times , one ight n tur lly suppose , to

a a F a S k n encro ch on the dom in of ther y, or to ble d

a with him . The chief he then god of the Lithu a nia ns “ ” w as P e rk u n as Is , Thunderer , from which derived

erfeu n a - the word p yj , thunder storm . The identity of this n a m e with the p a rents of the Norse Thun ” d D a am m a erer, the god Thor ( on r) , n ely , the le

F or n n a F h a s j gy and the fem le jorgyn , never been

. a a a a a questioned Here lso belongs P rj ny , th t most tra nsp a rent divin ity of the ra in -storm in the Vedic

a a n d hymns , who ro rs like a lion thunderous strikes

- m d ifﬁ the evil doers . There is so e slight phonetic

a h a s culty here . I would su ggest th t the word been

a a s modulated euphemistic lly , so to suggest the idea “ ” “ a ri a a n d a n a of guarding the folk (p , bout , j , ” ’ “ folk ) Hom er s Zeus h as absorbed the Thun

a n d a a a derer, therefore ppe rs in a double spect . “ O n the one h a nd he is far-eyed on the other he is cloud -gatherer

‘ .Th e o i i n a l e mo o i s dou ul se e H i [n do erm a n i sckc r g ty l gy btf ; rt , g F orsc/z zm en i 6 K e schm e E i n lei tu n i n di e Gesc/zi c/zte der g , . , 43 r t r , g Gri ec/z i scﬁen S ra clze 8 1 p , p . . 1 1 2 The R e l igio n o f th e V e d a

“ a n d rejoices in lightning , or , twists the light ning The Lithu a ni a n P e rk u n as h a s a bsorbed the functions o f Zeus a n d h a s beco m e chief

l a ls o a a a a F a god . I n the Ved a P rj ny is c lled ther

A a a m m sur , m king him for the o ent the double of

F a Sk A a . a a a ther y, the sur I n nother p ss ge he is

2 D a even m ore directly identiﬁed with y us .

a a w a s The Ved has a p ir of twin g ods, kno n “ a i iz a re the two Horsemen ( cv ) . They frequently

“ ” c a lled S ons of H e a ven (d iva Of a ll

Vedic d ivin ities they h ave the most pronounced mythical a n d legend a ry ch a racter . They put i n

a a a a a their ppe r nce regul rly in the morning, long A with other divinities o f m orning light . m a iden

“ ” n u a a S u n — a by the ame o f S ry , th t is M iden , or ” a S ur a a D a S u n d ughter of y , th t is ughter of the ,

a a a A vi n s is c ptiv ted by the youthful be uty of the g ,

a a n d a chooses them for her husb nds , scends their

a a a A f ch riot th t is dr wn by birds . di ferent yet re l a ted touch is a dded to their ch a ra cter in a riddle

3 so m e brief story which furnishes them with a n

a other female relation , namely , mother by the name

1 i - R Veda 8 . 6 g 5 . 3 . 9 a i a r a n ci d a n ta ri ks/zci t rt/i i zz a/z B w . Vei asan e i S an hi a f p j y p y j y t ,

1 8 l a t , 5 5 c .

3 - To d i n Ri Ved a I O . 1 . I 2 s ee th e au h o i n ou rn a 1 o Me l g 7 , t r 7 f

’ m eri ca n ri en ta l S oci et l x v A O vo . . 1 2 y , , p . 7 ﬁ.

1 1 4 The Rel igio n o f the Ved a

of the two ﬁrst sy ll ables of Helen a. The connection

a m A vin s with horses , expressed in the n e o f the g

a wa ( c , comes out more strongly with the

D a re a ioscuri , who celebr ted t amers o f horses , riders

D a a n d a . of horses , ch rioteers The ioscuri lso were

a s a n d revered helpers in need , therefore were called A k ” n a tes . , protecting lords

a a L In nother qu rter, with the ettish or Baltic

a a a peoples , strikingly simil r myth appe rs , with the “ notable a ddition th a t the two S ons of God a re m entioned individually as the morning or evening

’ ’ a a the fe k st a r . This c lls up a fe ture of G e myth : Zeus rewa rds the a ffection of the D ioscuri for one

/ a nother by pl a cing them in the he a vens either as m a n d a a orning evening st r , or the twin st rs Gemini .

S o d a a a t h e , to this y, the gig ntic st tues of horse t a ming Dioscuri opposite the Quirin al p al a ce in

Rome ca rry st a rs on their hea ds . A L ithu a nian folk -song (d a in a ) runs a s follows

M M a S u n The oon did wed the iden ,

I n an a d a s - e rly y of prin g tide .

Th e M a S u n a s m iden ro e beti es , M a a The oon j ust then did slink w y .

H e wa e b m a a nder d y hi self f r,

C th e m - a oquetted with orning st r . P e rk u n as hen c e was greatly wroth H e c left h im with h is sword in tw a in The P reh is t o ric G o d s 1 1 5

S un Why didst thou thus desert the , An d w ander in the n ight a f a r Why didst thou ﬂirt with the m orning-st ar ? ” a w as w a n d a H is he rt ﬁlled ith grief p in .

In t P erk u n as is the god of thunder . h e mythol ogy of these peoples he has absorbed the ch a ra cter istics of the old god of he aven a n d become the chief

a s a h im god , j ust Zeus , conversely , has t ken upon “ ” n self the functions o f the Thu derer . This folk story presents the m a teri als of the Hi n du Acvin

a a a n ot a t all a a legend in new rr ngement , pplic ble

m a . a S u n to the Hindu yth But the m teri ls , “ ” a n a n d S n a re M iden , Moo , o s of God , there . In a - n m L nother folk so g , this ti e a ettish on e , the morning-st a r is represented a s pursuing amorously

S a e S ur a S u n ul , the equivalent of Vedic y , the Maiden 2 With all the rich a n d often perplexing modula

a tions of this myth , we h ve the common kern el of a he avenly du al p a ir of divinities in intim a te rel a tion

a a with a fem le divinity of the hea vens . The qu lity of helpers in need a n d s a viours in trouble is almost unquestion ably begotten of the u n iversal n otion th at

1 This e sion of th e da i n a i h s i h a e a i on s i s h a o f P ro v r , w t l g t lt r t , t t fe ssor Ch ase i n Tra n sa cti on s of th e A m eri ca n P hi lologica l A ssoci a

i on ol xxx i 1 1 t v . . , . , p 9 . 9 ’ ld en e Di e eli i on d e eda 2 1 2 S ee O R s V . b rg, g , p ﬁ. 1 1 6 The Religio n o f the Veda the divinities of morning light overcome the hostile

d a W e a re as powers o f rkness . not quite so certain a re some excellent schol a rs th a t the he a venly p a ir

a an d a were origin lly the morning evening st r , n or h a s any other n a tura listic expl a n ation been pro

a a ‘ a posed which is ﬁn lly satisf ctory . In any c se , one

a a t a h a s of the p ir , le st , to which the other been

a a subordin ted , belongs to the events of n ture in the

a n d a a S u n - a morning , the m rri ge is with the M iden ” S u a S a e S u n a ( ry , ul ) ; or the Maiden is im gined to

a S ar be their sister (Helen ) , or even their mother (

2 m a a ny u) . The yth of which I h ve given here the m erest outline ﬂits about consid erably a mong super

a a a ﬁcially discrep nt notions . It is overl id with m ny

a a a n d - second ry f ncies of the poet story teller . No

a a a s wa s s ne schol r will now , once the habit , try to “ ” m a ke e a ch of the silly stunts which the Vedic hymns a scribe to the Acvin s p a rt of the orga nic matter cont a ined in the myth . They a re m ostly

A n d a l ater fa ncy . even fter deducting the crudities of p a st interpreters we must not qu a rrel with cert a in

s a n d a a m ent a l reservations a to this th t det il . But in the last outcome n o ration a l histori a n or a nti

1 All expl a n ati on s have be en s ubj ecte d to search i n g criti cism by Professor H illebran dt i n th e th i rd volum e o f h i s great work o n

Ved i c M ytholo . . gy , p 3 79 ﬁ 2 I n Gre e k m yth olo gy also th e D i oscu ri a re placed in th e relation

o f son s to a m o h e n am e An io e o f Boeo ia . t r , ly , t p t

1 1 8 The Rel igio n o f the Ved a

d ’ a n a a . a a two peoples , the H indus the Ir ni ns S ep r ted

a a m a a re u n only by ch in of ount ins , they entirely

o f a a a conscious the close rel tionship of their l ngu ges , d a a n . a liter tures, religions Nowhere in the Ved is there the slightest knowledge of the Avest a ; nowhere is the Avesta conscious th a t there is going on across the Him alaya Mountains in Indi a an intense a n d ch ar acte ristic religious development which st arted with a good m a ny of the s a m e primitive beliefs as were a b

a As m sorbed by the religion of Zoro ster , ti e went by the religions of the two peoples beca me a bout as differ ent as it is possible for religions of civilised peoples to

. O n a a be the one side , P rsism or Zoro strianism , mold

a Z a ra th u sh tra ed by the mind of single prophet , , or

a : a a a n d Zoro ster du listic religion , believing in God

S a a a n a a t m a t n ethic l , optimistic , but the botto re lly u n h ils o h i ca l f a s p p religion yet su ﬁcient , the modern

a a a P rsis show , to guide people into very superior

O n s m form of life . the other side , higher H in dui ,

m a n d a a monistic , pessi istic , specul tive ; without re l

a a le dership , except th t which is present in the own spirit of e a ch individu al bent u p on ﬁnding the w ay out of a h ated round of existences through a keen

a a conviction th at there is only one fund ment l truth ,

’ the Brah m a in the universe a n d in one s self ; that , consequently , this world o f things is illusory ,

S ee a o e . b v , p 1 3 The P reh is t o ric G o d s 1 9 a n d must be d iscarded in order to release from existence . But these two religions bega n at approxim a tely the

a a n d h s m e point , they continue with enoug of the sa me m ateria ls to m ake the study of ea ch in some

We m easure depen dent upon the other . are here A concerned with the Vedic side only . very con sid e rable a d n umber of import nt Vedic ivinities ,

a n d a religious conceptions , s cred institutions belong

1 to this common Aryan period . Their sphere is e n lar e d an a n d ch ro g , their me ing better deﬁned , their n olo a gy shifted cross long periods of time , if we keep f our eye on the Avesta . O course we must not neg lect to a llow for the process of recoining which these

n ideas h a ve p assed through in India . In a certai sense every prehistoric religious idea th at has man a ged to survive a n d to emerge in India h a s become

H indu ; not the least fascin a ting part of these re sea rches is to show j ust how the spirit o f Indi a na ti on alise s or individu alises the idea s that were born ff on a di erent soil . Two spheres of Vedic ide a s and practices concern

a a us here in p rticular degree . The ﬁrst is the sphere

a a a d a of the gre t Vedic god V run , his ual p rtner

1 S ee S i e e D i e A ri sch e P eri ode Darm e stetter S a cred B oohs o , p g l ; , f th e E a st i lvi n D i e R eli i on des Veda 2 6 v. . O d e e . , , p , f ; l b rg, g , pp ﬁ ,

1 H i e an d Ri tu a lli ttera tu r I I an d th e i io a hi c 3 4 f , ll br t, , p . , b bl gr p

M n Vedi c M th olo n o e s h e e i e n acd o el . t t r g v ; l , y gy , p 7f 1 2 0 The Religio n o f t n e Ved a

a a n d a a s A a m Mitr , set of gods known dity s , to who

a a a n d a a a belong both V run Mitr . V run , unquestion a m - a bly the ost im p osing god of the Rig Ved , is in

a a law a ch rge of the mor l or order of the u niverse , th t rta a a a t a a s fa r a which , we h ve seen , d tes le st b ck a 1 6 a s 00 B . C . The second sphere is th t of the pl a nt s om a a a s a n i n to x , which is pressed rtfully so to yield ica tin g liquor that is a ccep ted j oyfully by the Vedic

as w a s a m gods their tipple . It pressed ﬁrst by ythic

m a n a a m a a n d ﬁrst of the n me of Y , by his divine a i n a h a a i V vasva t . a s a m f ther Y m sister Y , the ﬁrst

a a . a p ir, who unconvention lly p eople the world Viv s ” a a a m a v nt , the shining one , is the f ther of Y , the

ﬁn a l progen itor who c a rries this fa m ili a r ch a in of

a n a ll a logic to end . He is in prob bility , either “ ” “ m “ the ﬁre , or the sun or , ixedly , the sun ,

a the divine ﬁre . In e ch of these spheres Vedic

a n a m ythology presents itself in its most brilli t spects .

a W e sh a ll dea l with them in the order st ted . In com mon with most scholars I believe th a t the

a god V runa is to be connected , i f not identiﬁed , with the chief good a n d wise god o f the Zoro astri a n a a A a a a O a a f ith , n mely hur M zd , or rm zd , th t is

L a a a l A a W . ise ord V run c rries the tit e sur ,

L a a s A a ord , the s me word h ur ; this , however ,

n o t s a a must be held to y too much , bec use other gods of the Ved a a re honoured with the s am e dis

1 2 2 The Religio n o f the Veda

ll a a . w a s light , earth , an d th t is good He the ﬁrst

a progenitor , the ﬁrst f ther of divine order . H e

a w a a n d a m de a y for the sun the stars . It is he th t ‘ A causes the moon to grow or wane . s gu a rdi a n of A divin e order h ura is not to be deceived , does not

2 a sleep ; he sees all h um n deeds , overt or covert .

a a a a a t The Ved describes V run in the s me spirit , times in almost the same words . H e is the sup porter o f beings ; he h as spre a d the a tmosphere over

h as ﬂe e tn e ss a n d the forests ; put into the steed ,

n h as a milk i to the cows . H e pl ced intelligence into

a the he rt , ﬁre into the waters , the sun upon the sky ,

a - a the som plant upon the mount ins . He has opened a p a th for the sun ; the ﬂoods of the rivers h asten

3 sea ward like ra cers obeying the divin e order . Even

’ more pointed th a n Ah u ra s is the expression of

’ Va runa s omniscience a n d undeceivableness : he sees a ll the p ast an d all the future ; h e is present as a

two f ﬂ S-QEC H ch m third wherever ﬁ w Q Y s e e his spies d o not close their eyes .

- 1 6 The hymn A th a rva Ved a 4 . presents a rugged

f picture o Va run a in his role of omniscient a n d omnipotent god

l Y sn I a a . 3 7 . ; 44 3 . 9 V n did a d 1 -2 0 O den e i n 6 e C . a n a 1 I . . . Y s 3 . 3 43 ; 4 5 4 9 f l b rg

n i t . I . ou rn a l o th e Germ a n Ori e ta l S oc e vol . 8 J f y , , p 4 3 Ri - Ve d a 8 2 8 1 8 g 5 . 5 . 7 . . The Preh is t oric G o d s I 2 3

The great gu a rdi an a m ong these gods sees a s if from a a H e a is m s a — all ne r . th t thinketh he ovin g te lthily w this the gods kno .

a a a a an d W Whoso st nds , w lks , or sne ks bout , hoso — o ff s c if goes slinking , who o runs to over two sit to

an d c m ar a as gether s he e, Kin g V un is there the third an d k nows it .

Both this e a rth here belon gs to Kin g V a run a an d a s a s a re far a a l o yonder bro d sky , who e bounds w y . The ’ c a a re a a s e z1 in th S two o e ns V run loins y __L_ ji REfXdggp of i s a . w l .’ ter heA hidden "N G

“ Whoso should ﬂe e beyond the heavens fa r a w ay

b e e m a a F m would yet not fr e fro Kin g V run . ro the sky his sp ies c om e hither ; with a thousand eyes they do

a a w tc h over the e rth . — All thi s Kin g V a run a does b ehold wh at is between th e two ﬁrm a m en ts a N m h im , wh t beyond . u bered of ’ a re m s As a win n in am s the winkin gs of en eyes . ( g) g e ter

s c a put down the di e, thus does he est blish these

m - 6 A . 8 n nother hy n , Rig Veda 7 , depicts Varu a as

a a a a t m is gu rdi n of mor l order , hence angry the deeds o f men . The contrite a ttitude of his suppli a a V asishth as nt , a singer of the f mily of the , the a - a h as uthors of the seventh book of the Rig Ved , a

a a strong Hebr ic ﬂ vor , and , like the preceding

a a m hymn , suggests many a pass ge of the Ps l s 1 2 4 The Rel igio n o f the Ved a

1 .

s a n d e a i s o wn a Wi e , truly , gr t his n ture ,

e a s s a c s e a an d av Who h ld under p iou rth he en .

H e ss b a a n d a p re ed the sky , the ro d lofty , u pw rd ,

A e a a s a n d a a a y , spre d the st r , sp re d the e rth out bro dly .

2 .

With my own self I hold c om munion H o w sh all I ever with V a run a ﬁnd refu ge ? Will b e without a grudge a c c ept m y offering ?

When m ay I joyou s look a n d ﬁnd h im grac ious ?

3 .

F a sc s m s in I in to di over thi y , question ,

n k m o s a d a s . I g to tho e who know , of the The self- sam e story they a ll in c on c ert t e ll m e ;

’ a a i s m as a God V run it who thou h t n gered .

4 .

a w a s m c c O a a Wh t y hief offen e , V run , Th at thou would st sl a y thy fri end who s in gs thy pr a i se s ?

m e a b L a Tell , inf lli le ord , of noble n ture,

Tha t I m ay b e p rom pt to quen c h thy wrath with hom age

5 .

L m c mmi a oose us fro sins o tted by our f thers ,

F m all c s s c m m ro those , too , whi h we our elve o itted

L s u s a s a re s a c a oo e , thieves loo ed th t lifted ttle ;

’ As m a c a a k o ff V asish th a s s I fro lf, t e fetter

1 2 6 The Religio n o f the Ved a

an a n e it is theirs in especi l degree . O of the most interesting para llels between Ved a and Avesta is

a as rta th t both gods are described the spring of the ,

” ’ a hh a rta s a - or righteousness . Varun is y (Rig Ved a

’ A a a a s ha hc kh o a 2 . 2 8 . a a I O . 5) hura M zd , (Y sn

a re a m The words sound for sound the s e . The high thought o f the rta is in m a ny w ays simil a r

a a a a n d a h to the Con fuci n ide of order , h rmony ,

a a sence of disturb nce . It is unquestion bly the best conception th a t h as been el aborated by the

A a ry ns .

1 W e have seen th a t it reaches back a t lea st to

6 a n d a 1 00 B . C yet , notwithst nding its early date , it is superior to a n y of the e a rlier conceptions of the

- a A s far a s rem a ining Indo Europe n peoples . the

Veda is concerned , it presents itself under the

a a n d threefold spect of cosmic order , correct ﬁtting ’ d a a n a n m . W e cult of the gods , m or l conduct of h a ve in connection with the rta a pretty complete

a . S ystem of Ethics , kind of Counsel of Perfection

As the b asis o f cosm ic order the rta rules the

a a a world and n ture . The est blished f cts of the visible

a a a world , but especi lly the events o f n ture th t recur

a rta . periodically , are ﬁxed or regul ted by Those

l Ab ove . 1 2 , p . 2 Th e sam e th re efold ch aracter i s qu ite evid en t i n th e Ave sta n a s h a ee Mi s ou rn o l o the Am eri ca n Ori en ta l S oci et vol. . S ll f f y , ' xx . . 1 2 . , pp 3 ﬂ , 77 ﬁ The Preh is t o ric G o ds 1 2 7

a h n d D a wn n d ughters of eave , the Mai ens , shi e upon

a m rta n the morning sky in h r ony with , or whe they

n o f rta wake up in the mor ing they rise from the seat . The sun is placed upon the sky in obedience to the rt rta a . H e is called the wheel of with twelve spokes . !This means that h e courses across the sky a s the year a w a of twelve months . Even the sh llo mystery th t “ h e raw 1 3 r ta t red , cow yields white , cooked milk the “ ’ of the cow guided by the rta . The gods them

Selves are born of the rta or in the rta (rtaj ata) ;

w a a th e rta they sho by their cts th t they know ,

rta a n d rta . observe the , love the

a d The religion of the Ved , as we have observe , rests

a upon the material found a tion of cult an d s criﬁce .

These performances a re not a lw ays rega rded merely as merch a ndise wherewith to trafﬁc for the blessings of the gods . They begin to evolve intrinsic virtues an d a a late r m m a h rmonies . In ti e , the ti e of the Y jur “ h a Vedas, as we ve seen , the technical acts of the

a n s acriﬁce a re imbued with m a gic d d ivin e power .

But even i n the Rig-Veda the sacriﬁce ﬁre is kindled ” rta a s sa under the yoking of the , or, we should y,

A od under the auspices of world order . gni , the g of

1 O sa e m i r wi e eh e s z u g , g t , Gi eb t e isse mi ch d ie o e K uh Germa n n u rser rh me w l r t ? y y . 9 “ rta 77a rta zc rtasa an d so on . / , y , o p , 3 A o e 1 b v , p . 3 . 1 2 8 The Rel igio n o f th e V e d a

r ta ﬁrst- rta ﬁre , is scion of the , or born of the .

rta a a H e performs his work with , c rries obl tions to ”

a rta . a the gods on the p th of Pr yers , lowing like “ a s om a - a f c ttle , longing for the drink , t ke e fect in ’ a A a rta . ccord nce with ﬁ gu re of speech , bold to “ a rta the point o f grotesqueness , t urns pr yer into

” 2

. a ﬂuid , distilled by the ton gue Holy s criﬁce , in

a distinction from foul m gic , is performed with rta a u n d e ﬁle d ra I c ll upon the gods , by witchc ft . t m W r a a . ith I perform y work , c rry out my thought Thus excl a ims a poetic m ind conscious of its own

3 rectitude .

’ F inally in m a n s activity the rta m a nifests itself as

law a a the mora l . Here it t kes by the h nd the closely

a sa t a kindred ide of truth , y . Untruth , on the other

a a n ta a sa t a m s h nd , is r , more rarely y , the sa e two word

sa t a a n d with preﬁx of negation . The two words y

a a n d a n rta form close dual compound , truth lie , “ ” a n d a a a sincerity f lsehood , both ze lously w tched

4 a a a a a over by God V run . They rem in the st nd rd

a ll words for these twin opposites for H indu time .

rta W A Va run a is the real trustee of the . hen God gni struggles towa rds the rta he is s a id in a rem arka ble

5 p assa ge to become for the time being God Varuna .

2 - I l ia 2 d 2 . . i Ve a . . . R g 9 94 . " 9 75 4 ' 3 1 bz d 8 . . [bi d . , 7 . 3 4 . . , 7 49 . 3 . 5 bid . 1 0 8 I , . . S

1 3 0 The Religio n o f the Ved a both a s to n umber an d the individu a ls which it is

. As a supposed to harbor reg rds n umber, the god

I ndra sometimes swells the three to four . Then fhEre a is seven , a f vourite and vague number ; to this

‘ the legend a ry M artan d a (Indra) is at times a dded

a as eighth . I n l ter times the n umber rises to twelve . Not more than six are ever mentioned by n ame out

i n : a D a a A a right the Veda Bh ga , ksh , and n g in

n a a addition to the three me tioned bove . Bh ga, ” F - a ortune , is not only I ndo Ir nian , but even Indo

‘ ” A a A European , as we have seen . ng , Portion , p " A n a a a . d portioner, is a very f int bstr ction so is D ” D . aksha, exterity , Cleverness N ow the Veda conceives of the Adityas as the d escend a nts o f a feminine Ad iti who cuts a co n sid c a a a a a r ble figure as very bstr ct fem le , suggesting “ ” “ a - e t m the ide s of freedom from f ters , freedo from ” “ ” “ ” h hn d . S e guilt , boundlessness , universe is “ ” a finally identified in the H indu mind with e rth . A father who might be responsible for the offspri n g

We a re o f this interesting lady is n ever mentioned .

all a a A struck ﬁrst of with the f ct th t diti , the mother,

a a purely Hindu product , is obviously younger th n her

a re at a as own sons , the best of whom le st as old th e

h a I n d I a n ia n . Q r period I ve , for my part little

S ee M acd on e l V edi c M th olo l , y gy , p . 43 . A o e 1 0 . b v , 9 The P reh is t o ric G o ds 1 3 1

doubt but wh at A diti is a well -executed abstraction

‘ a of some kind . In the past I h ve suggested th a t the “ ” ci d it a a a a n d word y me nt origin lly of yore , that this set of a ntique gods w hose most substa ntial m em bers are prehistoric were thus ﬁtly n a med gods ” ” e m a of yore or gods of old . W y perhaps co n “ a 1 11 11 23 a s a tr st with this the description of . l ter

a n z ava ra Ta ittiri a born ( g ), in a legend told in y

a a a 2 . 2 . F m a d it a con ceived Br hm n ( ro the word y ,

m A m a as a metronymic, the fe inine diti ight be e sily a a a m a m bstr cted . If this is well t ken we ust ssu e th a t the Ved a h a d forgotten the m e a ning of ad ity a ” w a s a in the sense o f of yore . This necess rily the case before some specul ative genius might invent

A . A a a the mother diti nother expl nation , th t of

2 a h a s a a a a Professor M cdonell , perh ps the dv nt ge of

a gre ater simplicity . H e st rts from the expression

d i te u trd h th a hjo , which is applied several times to

a m a a a Adity s . This , he thinks , y h ve me nt origi “ a n a lly sons of freedom , perh ps better sons o f guiltlessness such an expression m ay h ave led to the personiﬁcation of Aditi a s a female mother of

At a ll A Adityas . events diti may be safely re gard ed as later drippings from the very sappy

e m essa The S mholic Gods i n S tu di es i n H on or o B . L . S e y y, y , f

i ldersleeve . . G , p 4 5

9 M tholo 1 2 2 Vedi c . . y gy , p 1 3 2 The Religio n o f th e Ved a

a a n myth of Va run d the Adity a s . The i n te rp re " ta tio n A a s of diti boundlessness , or un iverse , sits very well upon a n a ssumed m other of these “ ”

a . A a a s a gre t gods diti is l ter deﬁned e rth , a n a as arrowing of her scope , somewh t we of the modern l a ngu a ges make synonymous the terms “ “ ” world a n d e a rth .

The m ythic cycle represented by M itra ~ M ith ra a n d — Varun a Ahura is import a nt for e a rly Vedic reli

a n d a gion , , more perm nently , for the whole history

a A a of Persian religion . There is no ch pter of ry n religion an d mythology th a t h as stimul a ted the instinct of ultim ate interpret a tion more persist

a m ently th a n this very one . I of those who can n o t imagine any cessa tion o i th ese a ttempts for any great length of tim e . The one solid point in the genesis of these myths is the solar cha racter o f

a mi thra the Ary an Mitra . In later Persi n the word

f m ihi r a As in the fo m is the n me of the sun . pre

2 vio u sl a a a y stated , this sol r M ithr s p ssed , in the

. centuries after Christ , out o f the bounds of Per sia a n d started upo n a career of conquest which threatened at one time to subject all Western civilisation .

1 Se e th e auth or i n Zei tsch rif t d er D eu tsch en M orgen la n di sch en Gesellscha t x i ii 2 n o e M acdon e Ved zc M th olo 1 2 f , lv . , 5 5 , t ; ll , y gy , p . 5 . “ A o e . 8 b v , p 5 .

1 3 4 The Religio n o f Veda in astronomical knowledge to observe the in te rrela

a n d tions of sun , moon , the planets . The Adityas a n d the Am esh a S p e n ts h a ve been

- co n ﬁd e n tl . compared often , perhaps over y It is n ot

a necess ry , in order to feel unconvinced by Professor ’ Old e n b e r s a a a g ch in of consequen ces , to deny cert in nebulous cluster of ancill a ry or subsidia ry d ivinities which hovered a bout the persons of the suprem e

- a - A a- a a a Indo Irani n twin gods hur M ithr , V run

a A s a a a Am e sh a S e n ts a re Mitr . m tter of f ct the p

A a a A a not the dity s . I do not believe th t the dity s , indeﬁnite in n umber a n d gra du a l in their develop

a a ment in Indi , represent th t cluster , or even its

A a a a . S a very gr du l Hind u substitutes ever l dity s ,

a a a n d A a a not bly M itra , Bh ga , ry m n recur in the

A a h n a s Am e s a S e ts . vest , but are not listed p Either

’ M a cdonell s or m y own hypothesis a s to the origin of the Adi tya s presupposes th a t their origin as a

a r n ar Am es h a cl ss of gods is g ad ug Ly d segp d y . The

S e n ts a a re a a . p , on the other h nd , sheer bstr ctions I confess th a t there is not in m e the f a ith to see in

a as a them anything s concrete personiﬁed pl nets . “ ” The mere n a mes of the I m m ort a l Holy Ones

a a : a a show wh t I me n . They are Vohu M n h , Good

“ A a V a h ish ta Mind sh , Best Righteousness

“ Kh sh a th ra V a i r a W - y , ished for Kingdom ,

1 S e e a o e . 1 1 b v , p 3 . T he P rehisto ric G o ds 1 3 5

S A rm aiti Good Kingdom penta , Holy H ar “ ” “ H a u rva tat S a an d mony , oundness , H e lth “ ” Am e re tat . a a a , Immortality It is be utiful , he venly

a n nﬁ lis tic hierarchy , but it is unmythologic l , om u ra

f e b o n e . a to th I f anywhere , then here is the pl ce where spra ng up purely symbolic gods in the m a n ’ n er of the symbolic creations in Bunyan s

’ ro ress P ilgrim s P g .

As for the S hemitic source o f this deiﬁed sol a r

O a system , Professor ldenberg , if I underst nd him

a a aright , is in p rt led thereto by the striking ethic l ch a racter which is m a nifested by the gods of this — group a t so e arly a period of Indo European history

a as is the common period of Persi and India . H e — thinks th a t th e S hem ites preceded the Indo Euro — ' a olu ti on o f e th rcalfcq n ce ts pe ns in thw p , and that — the ethic a l coloring of the Ahura Va runa myth

am a c e long with the divinities themselves . But , as

a A a I h ve sh own , we ﬁnd the chief ry n ethical

rta a d in concept , the , s fely imbedde the Persian dyn a stic A rta - names th at a re reported in th e Cu n ei

- l- A a a 1 6 a B e 00 . C . form Tel m rna t blets , ye rs Now th a t date lies far ba ck of the period from which Pro fessor Oldenberg would deduce his results . I should prefer to j udge th a t the wide prevalence of this idea at a a a a very e rly date shows r ther th t some , if not

- a h ad a a all , Indo Europe ns dv nced in ethical 1 3 6 The Religio n o f the Ved a perception at an e a rlier d ate th a n has hitherto been

a S h a d suspected , at a d te when the hemites not as yet evolved a n y ethical ideas of quite a s ﬁne a ﬂ avor

rta as the . Professor Oldenberg is not the only scholar to

m a a h a s who V run suggested the moon . Yet I think

a a a a th t this interpret tion , when t ken outside of th t

a hypothesis which involves the entire sol r system , has not very much in its fa vor beyond the close d u a lic a a connection of V runa with Mitr , the sun . I

a confess , moreover , th t I am not quite willing to listen to a n y interpret a tio n of this god which leaves

Ozi a r o out in the cold Greek p g. There has been some phonetic scepticism a bout the equ ation

' n z ozi a r d w h a s n o t u stiﬁe r oa ru a s p s hich time j d . G e ek

‘ o zip a r ds is Indo - Europe a n n orn -n n os or u orn -en os ;

- S a va ru n a s a n ﬂ ora - n o nskrit is Indo Europe s . The

a for i n sta n ce two forms differ no more th n , , Vedic “ ” n nta n a s n zZtn a s o t s a r o‘ and , recent , or Greek y s ” a and covered . Here is situ a tion met with

i n te r re quite often in this kind of inquiry . The p

i n a s a a ta t o . of the myth is , usu l , not quite cert in F e w interpretations of adva nced m yths are quite

a a cert in . Next , the etymology , like th t of many

a etymologies of mythic p roper n mes , likewise brings

n o a a with it bonded gu r nty . The next step

i n te r re is , that they who do not believe in the p

1 3 8 The Rel igio n o f the Ved

a a is lifted entirely bove doubt . I h ve endeavored to give a conserv a tive estim a te of the va rying inter

re tatio n s a s a p , free from fanciful ex ggeration of the

a a s m prob bilities it is from unwholeso e scepticism .

W e m ay now turn to the second gre a t sphere of

- a a a Indo Ir ni n mythology . I t de ls with the ﬁrst

sacrifice rs a n d som a - men and , the liquor , the most d istinguished sacrifice to the gods . On e of the d uties of primitive m a n as he grows into the irksome h abit of looking for the reason of things is to find a rea son for himself . H e does not

a a a a t ke himsel f for gr nted , but ssumes th t he orig

a s a i n ate d from something or other . This is rule

D a All n o t a s e asy a s it is in the myth o f euc lion .

a h a d w a s th t he to do to throw stones , the bones

a a n d of M other E rth , behind him , , behold , there

a a D were men . The bstr ct benevolent ivinity turning himself into a cre ative F a ther God is n ot a lwa ys at h a nd ; h e does n ot on the whole represent a very

a a primitive form of thought , cert inly not in Indi .

A n a a important and widespre d conception , p rtly

a a religious in ch r cter, is Totemism . This is founded

a a fre o n the belief th t the human r ce , or , more

a a a n d a quently , th t given cl ns f milies derive their “ ” descent from a nima ls : totemic n ames like Bea r

“ and Wolf c arry tra ces of this sort of belief into

a our time . This p rticular question is a splendid The P reh is t o ric G o d s 1 3 9

a n theme of univers l ethnology , but I have never bee able to discover th at it h as any considerable bea ring

a h up o n the a n cient religion o f Indi . The many ints at its possible importance should be substantiated by a la rge r an d clea rer body of facts th an seems at

1 a present av ilable . We h ave met previously th e grea test p a rents of

all a a n d a w a s on them : H e ven E rth . Their union c ce ived in early Indo-European times as the fruitful

a a a source of th e he venly gods . Occ sion lly they shoulder the additional responsibility for the human

- a race as well . In the Indo Iran i n period there was

Vi va svan t A V i va n h a n a. v t personage , Vedic , vestan , who ﬁgures rath er paradoxic ally as the father of the

t a a n d Man u . ﬁrs men , Y ma / He is , as the Vedic

d S u n texts state istinctly and intelligently , the con 2 A F ” ce ived F a . as the ther o f men God gn i , ire , is

3 a a d m e n occ sion lly regar ed as the progenitor of . There is i n this some vague symbolic connection h wit the process of obtaining ﬁre by friction . This is the Vedic process : the two sticks which are rubbed a re A conceived as parents ; gni is their child , the ﬁrst

b m a n progeny , and , next , possi ly, the ﬁrst . Certainly “ a n a a a the epithet y , living , is used , on l rge sc le ,

1 ' C O d e n e D i e R eli i on d es Veda 68 f. l b rg, g , p . ﬁ. 9 ” e Hi n d Ved i s he M tholo i e v l Se e a c o . i 88 ll br t , y g , . , p . 4 j . 3 Rig-Ved a 1 40 The Religio n o f the Ved a

a s m of ﬁre and man like . I t contin ue , or see s to con

a A a n d tinne , a sense of the rel tionship of gni m an .

N o w a a n d a ll a the Ved discloses , Hindu tr dition

a a a a harps upon , f ther of the human r ce by the n me ’ “ a M a n h a u s , a F a . of M nu , or Pit r , ther M nu The word i n a n a is nothing else th a n our own word man “ there is good reason to believe that this original ” m a n was set up a s a kind of Ad a m or No ah in Indo

European times . F o r a while the primitive m ind seems to be well content with this eponymous man :

a later on , as I sh ll presently show, Man u is in his

- a turn duly furnished with a well est blished father ,

V ivasva n t a , about whose origin people h ve ceased to worry .

F a rom a l ter time , yet still a very early time ,

a - a n mely , the I ndo Irani n period , comes the Vedic i h i a a V vasvan t . s myth of Y m , the son of This myt the cle a rest a n d best -preserved co m mon piece of

As property of the two religions . to the component

d . a ideas of this myth I see n o room for oubt Y m a. ” means twin . H e is the male of the obligatory twin pair th a t is required to people the world in real

a a i e rnest . The female Y m , little as is said about her ’ a a a a in the e rlier p rt s of the m yth , pl ys Eve to Y ma s

' i u l ed e ol i . S e e Ber ai n e La e i i on V v . . . g g , R g g , , p sgﬁ 9 C om a e T a ci u s Germ a n i a ch a e 2 Th e th e e m an s p r t , , pt r y [ G r ! h on o T a i s o a od wh o h as s u n o m th e e a h a n d h is son r t , g pr g fr rt ,

Man n us as th e o i in a o s an d oun d e s o f th e ac e . , r g t r f r r

1 42 The Religio n o f the Ved

i n a a a n d m rri ge to the whole world of gods mortals .

a V iva sva n t The suitor who g ins favor is , conceived

m a S a ra n u a a s as a ort l . y , b rely wedded , is disple ed

V iva sva n t a n d with ﬂees ; not , however , until she

a m a n d a m i had given birth to the twins Y a Y . This

a a a m rri ge , you perceive , provides the twins with

a a h a d a mother , where s they h ve previously only

a a f ther. In order to make sure her esc pe , she

a a a an d ch nges into m re ﬂees to the gods , who hide h e r a a a a V iv asva n t a a w y from her mort l f mily , , Y m ,

a m i a a s and Y . The gods , i n order to m ke m tter

a a m a a S a still more s fe , construct nother fe le , c lled

’ ’ a a a S ara n u s a V iva s va n t s v rn , who is to t ke y pl ce in

sa va rn ci a a a ffections . The word me ns of like ch r acter it trickily st ates th a t the new fem a le w as a t

a n d a m S a ra n u a a a one the s me ti e like y in ppe r nce , and a lso suitable in ch a racter to the morta l Viva s

a — a a d S a ra n u v nt more suit ble th n the ivine y , we

a a V iva svan t a m ay perh ps underst nd . begets M n u

S ava rn a a n d a with the , thus M nu comes into pos

a a n d m a session both of a f ther mother. Ulti tely

V iva sva n t ﬁnds out the deception pra ctised upon

‘ h im S ara n u a a , follows y in the sh pe of horse , a n d a a thu s g ining her f vor , begets with her the “ ” A vin s m D s . S a ra n u g , the Horse en or io curi y

a a a s h as ab ndons them lso , j ust she previously

1 C th e c assi ca P asi h ae m h . f . l l p yt Th e P rehis to ric G o ds 1 43

a a a a n d a i a n d ab ndoned the twins Y m Y m , resumes ,

m a as we y understand , her independent station a

d ivinity. The ﬁn a l outcome of these mythic entanglement s a re two progenitors of the h uman ra ce : Ya ma the

V i vasva n t a n d a V iva sva n t son of , M nu the son of .

m a w a A a a n d They re ind us in y of d m Noah , especially a s M M th e hero of the Hi n du ﬂo o d

x - w - i M ’ asto ni sffiﬁ T lEe he legend , which is g y t account of

/ ” h e ook V ivasva n t a n d t b of Genesis . his double pro geny a ll of them a re endowed for a good while w ith

a a A a purely hum n qu lities . ccording as the pro f n e

or a a a n d s cred interest preponder tes these ﬁrst , , o f

a m a sacriﬁce rs course , gre t men beco e kings or gre t

a sa riﬁ e r a o f yore . M nu is the typical ﬁrst c c . The l ter

sa criﬁce r a of the time of the Ved , as he performs on

a a a a d his s criﬁci l pl ce , fancies himself a M n u , oin g

a ma n n sva t In like M nu ( ) , in the house of Manu . the Avesta V i va n h v a n t is the ﬁrst mort a l who pressed the d rink ha om a (soma ) i n beh a lf of the

a n d a s corporeal world. H is son Yim a his descend nt

m a continued to do so , but Yi a turns r ther into a

a e worldly ruler , the king of a golden g , in which

there is nor old age n o r dea th ; nor hea t n o r cold ;

n r a nor want o dise se. H e becomes the leading Epic

A a person ality in l a ter Persi a n times . In the vest ” m a Kh sh a e ta he is called Ruler Yi , Yima ; this ex 1 44 The Religio n o f the Ved a

r a D e m sh ed p ession turns in later Persi n into j , the

- h a S h a h well known ero of the Persi n Epic , the

N a m e/i B ooh o Ki n s a n ow a , or f g ; the n me is famili r

T t o We stern rea ders as the interlocutor in Omar ’ a a R a a Kh yy m s h ya t.

a a The myth t kes another , even more import nt

a a turn in the Ved . Y ma is the ﬁrst mortal king who died a n d found for the ra ce o f men a heaven where they m ay rej oice in the company of the pious d a a a a e d , especi lly those pious rchpriests of mythic l

A u He ﬁ of antiquity , the giras . is the rst mortals ’ ’ ’ “ who died a n d we n t forth to this hea ven : Where

’ ’ iva sva n t s a is V son , the king , where is he ven s

a ﬁrm abode , where are yonder ﬂowing w ters ,

” 2 “ a a m there let me live immort l . He (Y a) went before an d found a dwelling from which no power

u r a a ca n shut us out. O fathers of old h ve tr velled

: a - a the p a th it lea ds every e rth born mort l thither .

a a There , in the midst of the highest he ven , be ms

a a a u n f ding light , and etern l w ters ﬂow ; there every

a w a m wish is fulﬁlled on the rich me do s of Y a .

“ These blessed h a ve left behind them the d e c re pitu d e of their bodies ; they are not lame nor

" a crooked of limb .

- 8 I d a 1 . . Ath arva V e . 3 3

9 - 1 1 8 R ig Ve d a 9 . 3 . .

3 - 6 1 2 0 V d a 2 8 . . . Ath arva e 3 . 5 ; . 3

1 46 The Religio n o f the Veda

Rig-Veda and the Avesta report the n a mes of the s a me ancient worthies th at prepa red the ﬂuid for

: V iva sva n t a a A t a the gods Vedic , Y m , and Trita p y ;

A h m a h w a a n d Th ri a a Vi va n va n t At t . vest n , Yi , y

a a m This m rks the most intim te , if not the ost import a n t a a , rel tion between the two religious liter tures .

a w w as Mythic lly , this onderful drink conceived as

m b a co ing from heaven , the type on earth of the e v e n l a y ﬂuid th t is hidden in the clouds . I n the Veda

a a a he venly e gle , doubtless the lightning , breaks

a through the br zen castle , the cloud , within which

a a the he venly ﬂuid is conﬁned , and c rries it off to

a a e rth , that is , c uses it to pour down upon the earth .

a n d It is the simple phenomenon of cloud , lightning, downpour of refreshing a n d life-giving rain which is turned into the heavenly prototype of this delightful ’ d rink .

Th e Iranian ha oma is also fetched from he aven

a by a bird , though the m nn er of his descen t

a to earth is not told . In both liter tures the

a a drink ﬁn lly turns god , sl ys demons , casts m is ’ an d siles , gains in his perfect wisdom light for

1 See th e au h o i n ou rn a l o the Am eri ca n Ori en ta l S oci et xvi . t r j f y , ,

' 1 F or a n a o ou s con ce ion s i n G e e m h o o se e se n et i n ﬁ. l g pt r k yt l gy, U ' R hei n i sches M u seu m 1x 2 F or in ed i h n i n see aco s h a , . , 4ﬁ. w g l g t g J b t l , l n a n d Gri chi sch en K u n 1 2 D er B li tz i n der Ori en ta i sch e e st . , p 9 , 5

“

6 i 2 . j , 3 j , 4 9 u hra tu A es an h u hh ra tu Vedi c s v t . The Prehis t o ric G o ds 1 47

men , the best world of the pious , the luminous world . In the Avest a the ha oma pra ctices a n d worsh ip are somewh at fossilised : its use h as become second a ry

a soma a s and symbolic . In the Ved ﬁgures the most

ff a n d istinguished o ering , the ch mpag e of the gods , which exhil a rates them an d inspires them to valor ous deeds a ga inst demons and the enemies of the

a sa riﬁ e r a a liber l c c . Herculean I ndra especi lly st nds in need of a n especi a l meed of courage in his demon ﬁghts ; therefore he is the most insatiable consumer

“ ’7 soma a s s a h as of pools of , the texts y . H e his very own a llowa nce a t noontide ; the rest of the

a o a gods , including Indr , come in at the ther nod l

d a m a n d e n points of the y, orning evening . The

’ tire ninth b ook o f the Rig-Veda tells o f the s a cred pra ctice of brewing this Ba cch a n ali a n d rink ; it pra ises the drink itself as a go d in poetic an d c c

a a a W e m a st tic l ngu ge . y remember that the hiera tic p arts of the Rig-Ved a a re preoccupied with the dis

e n sa l som a a n a a a p of to such extent th t , in a s cr l

a m a a n sense of le st , we y spe k of the religio of the rca h a s a som religion of a rites .

I h ave tried with a s secure a touch as in my power to sketch so m e of the princip al myths a n d religious idea s which the Vedic H indus preserved out of the

a a long p st which preceded their occup tion of India . 1 48 The Rel igio n o f the Veda

I a m m ind ful of the rel ative insecurity of prehistoric

: m a a reconstructions they ust , in the n ture o f the c se ,

N e ve rth e to some extent be prehistoric guesses .

ln a a n d less , h ndling these specimens , remembering

a others which tim e forbids me to tre t here , my own fa ith at le ast in the re ality of these very old fossils of

a h a W h um n thought s grown a n d not shrunk . hen

s a a a a I y hum n I me n , too , th t they are so very

m a a re . h u n . They of the logic of mental events The effect upon the higher gra de of primitive mind which the fa cts an d events o f the visible world m ay — n a tura lly be expected to h ave th a t is t he effect

a a We which we h ve tr ced . must , o f course , not im agine either Indo -Europe a n s or Indo -Ira nia ns as

a a s - a a n a town folk , but r ther semi b rb rous om d and a a n d gricultural tribes , accustomed to look hard , to be strongly interested in the sights th a t n ature o ffers .

Cert a inly if our an a lyses a re not true they are well

: F a S k a n d a n foun d ther y M other E rth ; ext , the

a F a S k n a inevit ble children of ther y, mely , the visi

a n d a ble bodies luminous phenomen on the sky , the

‘ “ ” d eioos a s a , or shiners , the most persistent ide of the early gods ; their destruction of hostile d a rk ness ; their ch a ra cter a s overseers and gu a rdi a ns of

a n d a m a cosmic mor l order ; thunder , th e co m nding voice of a nother little le s s obvious god in hea ven

a a a m a n d they ppe r tre ted with si plicity directness , we

F LECTU RE TH E OU RT H .

The ran s are n t ra n slu ce n t an d T p , T , — Opaqu e Go ds R eligio us C on ception s an d Re ligio u s F eel

in g in th e V e da .

Th e tra nsp a re nt gods : their im port a nce for th e stu dy o f e i io — a e Sk a n d Da e Da — Su a a r l g n F th r y ught r wn ry , o d of th e su n — a a a n d a u o s of i — Th e g V t V y , g d w nd m os a s a e o d : A i i e — A i a s th e sa c i ce t tr n p r nt g gn , F r gn r fi — — fire P rehi stori c gods o f fire B i rth a n d yo uth of Agni — — Agni a s go d o f th e m o rning N e w births of Agni — A i on th e a a th e a e of th e o s P ies o o d gn lt r , g nt g d r th — — a n d di v m ity of Agni A hym n to Agni Othe r m yths — of th e Fire Go d Th e tra nsluce nt gods : de finitio n of — — fish a n — th e e m Go d is Go d P Go d I a , a s t r V hnu , ndr — a n e x a m p le o f a n op a que go d Tra di ti ona l e x p la n a tio n — of th e m yth of Ind ra a n d Vri tra P rofe sso r H i lle ’ — bra ndt s inte rp re ta tio n of th e sa m e m yth Rene we d — de finitio n o f th e re ligio n of th e Rig-Ve da Re ne we d — de finition o f Ve dic p ra ct i ca li tie s Co n fli cti n g p ra ye rs — — a n d sa crifices Th e co ncep tio n of fa ith Fa ith re la te d — — to Truth a n d Wisdo m Fa ith p erson ifie d Fa ith a n d — wo rks Th e re wa rd for fa ith p o stp o ne d to he a ve n “ Contra st be twee n e a rly fa ith ( cra d dh a) a n d la te r “ ” e o tio a i i - a ise s a o e so to d v n (bh kt ) G ft p r , n th r p — th e sa cri fice r Th e re ligio us fe e ling of th e Rig-Ve da — — Th e utilita ri a n sense Th e glo ry of th e gods Absence 1 5 0 — of re a l se ntim e nt to wa rds th e gods P oe tic in sp ira tio n — th e t rue re ligio us fe e ling Th e com p la ce nt m a ste r — ' — sin gers Th e p oe t s o w n e stim a te of th eir wo rk Th e

e i d ivin e qualit y of d vot on .

OR my part I always come to this th eme in the

a S pirit of scientiﬁc el tion . You know from preceding statements wh at I m ean by transparent

a re a t a n d gods . They the gods who are one the

a an s a me ti m e n ture object d person . I n other

a re words , they mythic formations whose personi

ﬁca tio n is arrested by the continued a ction a n d the vivid mem ory of the very qu a lities which le a d to

F a a personiﬁcation . igur tively spe king , j ust when the chemical is about to precipitate or to cryst a lise

a a n d far into something unrecognis ble , removed

a n d from its elements , it is shaken dissolved anew .

W e are sp a red the l a bor of a qu alit a tive an d qu a nti

a ta tive a nalysis . I n the midst of the u ncert inties a n d intrica cies of this subj ect as a whole the assurance that these processes be renews the coura ge of the

a a a investig tor . There is hope th t out of the B bel

m a of discordant opinions , ny of them grown on the

a n d soil of j ust scepticism , the gods the beliefs of ethnic religions will revea l their origins . I believe

S L a a S that , next to the cience of ngu ge , the cience

n a a a o f Religio , is the cle rest of ment l or historic l

a a sciences , for the very re son th t it is possible to 1 5 2 Th e R e l igio n o f th e Ve d a trace some of the m os t a dva nc e d products of re ligio u s thought to si m ple a n d t a ngible beginnings

a a n d a s in n ture in hum n consciousn e s .

Comp a rative m ythology h as inﬂuenced these stu d ies profoundly by extending the ﬁ e ld a n d th e

m a a a s time within which we y c rry on our observ tion .

A t le t m e the risk o f seeming too insistent , point

h a s a e d a b e out once more , how it sp nn d the ist nce

“ tween pre historic F a th e r S ky a n d the strenuous hum a n person a lity of the Olym pian Zeus of the

N o w s a poets . a vi it to the Vedic P ntheon brings us

a re a into the very workshop where the gods m de.

We have encountered before some tra nsp a rent

“ ” F a e S k D a u sh a gods . th r y ( y Pit r) , who comes

a n d d o e s a from olden times , not grow in the Ved into a nything like th e pers on ality o f G re e k Zeus

a a P ter , but is there submerged by other form tions

a We th a t h a ve g ined ground at h is expense . have seen wh a t his d a ughter Ush as is : Etern ally young

a a i n and be utiful , geless distinction from the wither

a m a n a a a s a d is ing r ce o f , she ppe rs a lovely m iden

a W d pl a y ing her ch rms to the world . hile oing this she c aters at the sam e time to interests which a re the

h e a d a a reverse of poetic . S st rts the y of s criﬁce , her

a a e a h e face s e t to wa rds very pr ctic l p rform nces . S secures rewa rds for pious m e n a n d their a gents with

th e e s a . the god , n mely p ri sts Yet , on the whole , th e

The Religio n o f the Veda

in the attractive metric al tra nsla tion (with

a a D r slight ch nges) of the l te . J ohn M uir ; see his

l a n sh it ex t i i n a S r T s . v . 1 6 an Or . 0 d M etrica l g , vol , p ,

n s la tion s rom S a n shrit Writers 1 Tra . f , p 79

Hym n to S zZrya

B a y lustrous her lds led on high , The ﬁre S u n a sc end s the sky

H is a glory dr weth every eye .

Th e s a c am t rs whi h gle ed throughout the night,

c a s s k as a a Now s red , like thieve lin f t w y,

c th ra Quen hed by the splendor of y y.

Thy beam s to m en thy presence show

L k a m w i e bl zin g ﬁres they see to glo .

C s c a c on pi uous , r p id, sour e of light,

m ak s all k Thou e t the wel in bright.

s an d m a e s In sight of god ort l ey , s a se a s th e s In ight of he ven thou le t skie .

k O ﬁery God, with thy een eye ,

T sc an n e st a a hou , like God V run , Th all m en e doin gs of busy .

’ ’ T strid e st a hou o er the sky s bro d space, Thy r ay s do m easure out our d ay s

all r Thine eye livin g thin gs su veys.

S aw a a even t ny steeds thy ch riot be r,

S - k a a e s a ir elf yo ed , thw rt the ﬁ ld of ,

ﬂa m i h a B S u a od . right ry , g with n g ir T ra n sp a ren t a n d O pa qu e G o d s 1 5 5

Th at glow abo ve the d a rkn e ss we

B u a s a eholdin g pw rd o r to thee, For there am on g the god s thy light S m s v upre e is een , di inely bright .

A n d n o t h there are other gods , a few, w ose origin

a o n S o in n ture is positively the surface . the two

d - a a win gods V ta an d V yu , the former of whom , on W -Od h in the likely evidence of Teutonic otan , h A is probably pre istoric . good bit of profound human philosophy is contained in the mere fact th a t Vata is d escribed as a rea l person in language such a s w h a n d at m a that o f the follo ing ymn , l th he y ﬁnally be invited to partake of oblations :

Hymn to Vam

’ ’ N ow e a s c a a ss B ak s V t h riot s gre tne re in g goe it , An d s a c e s thunderou is its noise . To he ven it tou h , M ak an d es li ght lurid , whirls the dust upon the a e rth .

Then ru sh together all the bl asts of Vat a T o h im they co m e a s wom en t o their trystin g

W m c sa m c a ra ith the onjoint, on the e h riot t vellin g,

H a s s od k all c a te the g , the in g of re tion .

S s a s h is a a a ir leeple s h ste he on p thw y throu gh the , m a a ﬂ F -b an d C o p nion of the w tery ood . irst orn

holy ,

Rig-Ve d a reprod u ce d w ith so m e ch a n ges from Profe ssor ’ i o o 1 a 8 i n s s a n s a i on Th e R eli n s I n d 8 . H o . pk tr l t , g f , p 1 5 6 The Religio n of the Ved a

W c a an d was hen e, forsooth , rose he , whence he cre ated ?

a an d c o f a a The bre th of gods sour e life is V t . ’ o d wh ith ersoe e r s This g doth j ourney he l i teth ,

H i s s a s h is oun d is he rd but no one ees ﬁ gure. With our obl ation let u s this V ata honor

But there is on e ﬁgure that loo m s fa r above all others in a ncient H indu religious history from Veda

a a a a a s a a to Mah bh r t , the cl ssical illustr tion of how a phenomenon of n a ture m ay be itself a n d p erson al

a m A god a t one an d the s e time . It is the god gni

F a n d a t ire , who i s element god the beginning

a Wa a a n d rem a ins so to the end . Rich rd gner dopts in the Nibelungen tetra logy the doubtful interpretation of the Norse god L oge (Loki) a s ﬁre ; Wotan call s

- a a upon this red h ired , impish god to ppear when he

wishes to hedge with ﬁre his erring child Brunhilde .

n This is interesting, because it shows how eve the

a m a u n modern poetic f ncy y get itself to bridge over ,

a as a a a critic lly , behooves the poet , th e gre t g p th t is between the re ality of n ature a n d the unsta ble spec

l - a a u atio n o f myth makers . N tive H ind u theologi ns in their schol astic mood ﬁnd time to worry over the fa ct that a god like Agn i ca n be d evouring element an d intelligent god a t one and the s am e

a a a time . Even the Epic poet in the Mah bh r ta

1 5 8 The Rel igio n o f the Ved a

l ast an indifferent vehicle for fa r-reaching specula tions , or the ﬁner sort of religious feeling .

S a a n is a t The nskrit word g , ﬁre , all events , is

- a L i n is L a a n is ld Indo Europe n ; atin g , ithuani n g , O

" a o n i S l vic g . S ome ki nd of worship of the s a criﬁce

ﬁre , and with it some degree o f personiﬁcation , is

a a a - a likely to h ve t ken pl ce in I ndo Europe n times .

a A n The Greeks and Rom ns , as well as t he rya s , o ffered li b ations to the ﬁre when using it to convey

w a o fferings to their gods . But there s n o deﬁn ite result that we know of ; the chaste ﬁgure of H estia

a of the Greeks , or Vesta of the Rom ns , contrasted

A a with boisterous male gni , shows th t the initial

m u st ~ ' h a e a a n d a conception v been f int unst ble , to

a ro d e a en ble it to p ﬁc sh pes so thoroughly diverse .

n A a ro d uct In the mai . God gn i is in every essential p

- - of the poet priests of the Rig Veda .

a a s w as In Indi , elsewhere , ﬁre produced by fric

an d w as a s tion , this mode of starting ﬁre obligatory

a s fire fa r as the sa crifice fire w concerned . The two

’ a a ra n i a re A sticks , or drills , c lled , therefore gni s

a m a p rents , the upper stick being the le , the lower

m a a the fe le . They produce him under the n me of

“ ” A u L a a y iving ; wonderful to n rr te , from the dry A t wood the god is born living. once he becomes

a a n d a a s the type o f hum n progeny , f intly ﬁgures , or suggests the ﬁrst m a n a n d the origin ator of the T ra n spa ren t a n d Opa q u e G o ds 1 5 9

a - a a hum n race . The new born inf nt is h rd to catch he is born of a mother who ca nnot give him

as suck . The child as soon born devours the parents .

W . d ff ith a i erent touch , because powerful exertion

A fre is required to produce gni by friction , he is quently c alled S o n of S trength . The pronounced ritu alist qu a lity of the poetry of the Rig-Veda ﬁxes Agni a s a divinity of the morn

an th e . a ing , rather th of night Interpret tions of Rig Ved a passa ges wh ich involve reference to som ething

a m a t e a- like the cosy f ily he rth , the kettle simmering ,

are a . the wind soughing outside , gener lly moonshine Nor is his d eﬁnite a ssoci ation with the morning j ust what we should expect it to be from our point of

n o a view ; suggestion , perch nce , of the merry dairy maid milking the cows , or the housewife busy with

a F a - a comfortable bre kfast . amili r , home life touches are not absent altogether even in the Rig-Ved a they are more abundant in the House-books

rh - a A (G ya S ntras) . But in the m in gni is cosmic

d a a n d . ritualistic , and little else H e dispels the rk

d . ness , estroys the demons of night H e throws open the gates of d a rkness e arth a n d sky a re seen when Agni is born i n the morning . H e is even

S ee a o e 1 b v , p. 3 9 . 1 60 The Rel igio n o f the V e da supposed to lift d a ily the etern a lly youthful sun to ’ s h the sky to furni light to the peop le .

S a n uch is his cosmic spect in the morn ing . O the other h a nd his ritu a listic ch a racter betra ys itself in his ” h a rhn dh m a i ts a at a . epithet , which e ns w king d wn

W e h a ve seen before th a t he is a lso rega rded a s the 2 All son of D a wn . this emp hasises the open ing o f

a r a d a D the s c iﬁci l y , ushered i n by the Goddess awn ,

A a n d a a God gni , the gods th t w ke in the morning a n d A vin s a n d come in the morning , like the g others .

Every morning Agn i is produced a new for the sacriﬁce ; this secures for h im the a ppropria te epithet ” n a a the youngest . O the other h n d he is the s me

A a n d n o w a a a old gni , comes good de l of pl yful or

a a a a re m ystic h ndling of this p r dox . H is new births contrasted with his old ; h a vi n g grown old he is

a a s a a born ag in a youth . Thus it h ppens th t he is c alled a ncient an d very young in the s am e p assa ge ; the Vedic poets d elight i n this kind o f

a - a w a ment l see saw . The mystery is sh llow ; h t is

a -d a meant is , th t the vigorous life of the present y

Agni reca lls h is tra dition a l i m port a nce in the p ast .

s acriﬁce r a A There is no older th n gni , for he con

a a d ucted the first s crifice . J ust as he fl mes up to

1 i -V d 1 0 1 6 R g e a . 5 . 4 . 9 A o e . b v , p . 73

The Religio n o f the Veda

M a nes c alled by my mouth the Gods and the ” e a t Manes come to the ghee .

a a A I n f ct the gods c nnot subsist without him .

a a s a a very ne t story which , usu l , rem ins one of the

- a a stock themes of story telling Indi in l ter times , tells in two hymns of the Rig -Ved a l how Agni on a a A h as cert in occasion tired of this service . gni it born in upon him that h is older brothers have worn

v i n an d themsel es out their job , concludes that he h ad d a W e s better do ge a like f te . hereupon he

a a a c apes into the w ters . But the god Y m discovers

a n a a s a an d betrays him , and V ru , the spokesm n of

a n a the gods , ﬁnally induces him for co sider tion to resu m e the t a sk of expediting the sacriﬁce to the

2 a h e a a a gods . The n mes which obt ins in this c p city “ “ a s a - a a n d a - a such obl tion e ter obl tion c rrier ,

a a a a a a a a a rea ppe r f mili rly in the M h bh r t and l ter .

a re - a n There they pigeon holed , long with umerous

a other n mes , to be selected in the manner of the

a d Norse kennings , to v ry the iction , to swell its

d a a - a d a n . ignity , to e se the t sk of the verse m ker

W f n sac ith a di fere t turn , he brings the gods to the

1 1 0 a n d 2 . . 5 1 5 9 F or oth er l ater tal es o f Agn i lost an d foun d agai n see th e M ah a

ha a a e en d s i n H o z m an n A n i n a ch d en Vors tellu n en d es b r t l g lt , g g

’ M a habhara ta I z , p . ﬁ.

’ 3 h u ta a n a h n ta hh u ha z a hh ahsha e t h n ta oa ha ha o H u ta a c . c , c , j , y , ; , y

a va h ha v a vaha n a e tc . , y , T r a n spa rent a n d Op a qu e G o ds 1 63

riﬁ a n d a a . ce , se ts them on the strewn gr ss He thus becomes fa milia r with the roa ds th a t connect hea ven

a a n d m a b e a n d e rth , beco es the regul r messenger

a a a a tween the two . In this c p city he is ssoci ted

A n ira s a m - with the g , a r ce o f mythic se i divine priests whose n ame seems to be identica l with Greek ’ ” i el o a m a c s a . yy ( ngel) , messen ger They lso edi te

n m e n a n d a A a n betwee gods and , n turally gn i is

A u a A n iras A n iras gir s , the ﬁrst seer g , the ancient g ,

m A n iras the ost inspired of the g . Agn i o fﬁciate s a t the sacriﬁce and becomes the divine counterp a rt of the earthly priesthood : house

- a a s a priest , serving priest , and priest in gener l , st tes

a a - As the very ﬁrst st nz of the Rig Veda . such he a h a n d lso inspires , or invents the brilliant speec

a a n d a a thought of pr yer , , wh t is very import nt ,

m F o r a he frees fro sin . the s criﬁce , of course , is the staple mean s of concili ating the gods when

a r a they e supposed to be ngry . The idea of

a a n d a priesthood blends with th t of seer s ge . H e

is so expert a n d w e ll~ travelle d a s to assume in a very

pronounced sense the qu a lities of omniscience a n d

‘ omnipresence . H e knows everything by virtue of his wisdom ; he

a a embraces wisdom s felly does the wheel . The

a ha vihra tn djective , possessing the intellect of the

1 ’ H ltz m an n s essa ci e d a o C o e . f . y, t b v , p 5 . 1 64 The Religio n o f the Ved a

a a h im a a a n d s ges , pplies to p rticul rly , the epithet

‘ “ a ta ved a s a a m j , h ving inn te wisdo , is exclusively F his own . rom the function of archpriest and arch sage to godhe a d it is but a step . Agn i is the d ivine benefa ctor of his worshipper who sweats to ca rry him

: a fuel him he protects with a hundred iron w lls , or

a a a ll a a t kes cross c l mities , as in a ship over the sea.

A n d a a then , ﬁn lly , he is divine monarch , surp ssing

a a n d a ll all mighty he ven the worlds , is superior to

h im a a the other gods who worship , or t kes his pl ce in the long line of supreme gods whom the poets

f h e n o th eisticall a s M a x M illler indi ferently , or y, put

a a t m a ll it , pr ise convenient ti es with the fervor a n d all the resourceful verbiage which marks the diction of the Rig-Ved a

a A h is a c a Then h il to gni on brilli nt h riot,

a a c c The shinin g sign l of every holy s riﬁ e,

f o d m a O every g in ight divine the equ l , The grac ious guest of every pious m orta l

D se all am a m res d out in thy orn ented g r ents,

T s a s a e a hou t nde t on the very n v l of the e rth , B th e a a c c e . The he rth of s riﬁ orn of light, ’ B s an d s a c th mm a s oth prie t king, h lt hither fet h i ort l

F o r a a a an d a thou h st ever spre d both e rth he ven , ’ n a s s a a e s Tho b ei n g their so thou h t pre d out thy p r nt . m o d u s a e e Co e hither , youthful g , to th t lon g for th ,

An d O Son S mm a s brin g, of tren gth , the bright i ort l

i - 1 0 1 R a . ( g Ved . 5

1 66 The Religio n o f the Veda

act , which the plastic spirit of the Greeks shapes for all time into the m a in motif of the Prometheus

a a tragedy , ppe rs to the Vedic poets m erely as ’ heaven s method of furnishing ﬁre a n d soma for the s acriﬁce : it d oes not turn into a real h umanised

A n d a a a myth . wh t I h ve deduced here in det il is

’ true of all of Agni s traits in the Veda ; he is at one

a n d moment element phenomenon , at another person

a s a a s and god , at all times cle r his own light to

a teach the n ture o f the gods . I have used the term tra nspa rent in con nection with divine p e rs o n iﬁcatio n s whose n aturalistic b asis and whose starting point in human consciousness is a a bsolutely clear . Now the term tr nslucent , ﬁgure of speech though it is , I wish to be understood in its

a a m a pl in physic l sense . It refers to mythic for tions whose structural outline m ay still be tra ced with a

a a i n cru s great de l of truth , lthough it is obscured by

i n a t at o s of secondary m tter . It is often m erely the loss of the origin al simple n ame which is the c a use “ a D a D a w o f the obscur tion . ivinities of the n me n “ “ ” a S u n S a a F A (Ush s) , ( ry ) , or ire ( gni) , bring

a n credenti als th a t every on e c read . But the quick

a n a a substitution of ttr ctive , or pointed epithet for the original n am e m ay pl ague the investiga tor for all

a a a time to com e , and deprive him of m them tic l cer

a a w t inty , even though every instinct dr s him in the Tra n s p aren t a n d Op aqu e G o d s 1 67

An a right direction . unusually unsymp thetic sceptic will not ﬁnd it h ard to rest his feet upon some pro

e in d a ll a j ct g ledge of oubt , an d history cries out th t we m ust not try to dislodge sceptics by violence . Every middle -aged student of Comp ara tive Mythol ogy and Comparative Philology recalls the time when even the m ost com plex myths were bl andly ex plained as nature processes ; nothing in th a t line could be too fa nciful an d far -fetched to ﬁnd ad h e r

- ents . No cock might crow in a fairy tale without becomi n g party to an involved and profound sun

We h a a ll myth . ve sobered much ; there is now ,

a perh ps , too much insistence upon the element of ” n u certainty which goes with the term . probable , n o matter h ow closely the probable may approach certainty .

A vin s D Tho two g , the ioscuri , are translucent

a m gods . They h rbor so e phenomenon of morning

a light as one p rt of their dual character . The other

a is prob bly th e corresponding phenomeno n at eve . ‘ But j ust wh at this du ality is we were un a ble to say . It is somethi n g to h a ve limited this brilli a nt Indo

a h fa r d Europe n myt so , and to ﬁnd behin it reason

a n a a a as r ther tha idle f ncy . The god V run , we have

n a seen , belo gs also to this cl ss ; for better or for worse interpretation will turn to some phenomenon

1 S e e a o e . 1 1 6 b v , p . 1 68 The Rel igio n o f t he Ved a

’ of he a ven which suggests the god s salient qu ality of

m a overseer , be it enco p ssing sky , be it moon . I choose two other gods as the type of tra nslucent

P ﬁsh a n a gods , Vishn u and in both cases we sh ll be

a a a a a eng ged with v ri nt spects of the sun . This m y seem to some m inds a suspicious monotony of ex

a a n s o - a pl n tio , in fact it is the c lled solar theory . But I a m nothing d a unted : the sun is important a n d ever present with early observers ; I shall let

a him ﬁght his own b ttles .

a m m istak e n I a a I f I not , h ve done the c use of

Vishn u a service in pointing out th a t the name itself

vi a n d s n a a is compounded of the two words , me ning

” ’ a n a through the b ack . The le di g f ct in Vishnu s a ctivity in the Veda is that he t a kes three strides

tredhci vi k ra m A a a i n S a a - ( ) . p ss ge the m Veda - st atesth a t Vishn u strode through over the b a ck of

a vi the e rth . H ere the word for through is ; — the word for back is san u (s n u) the two parts of

n th e ame Vishnu . The third o f these enormous

a strides l nds Vishn u in the highest heaven , in the bright realm o f light , where even th e winged birds d ﬂ a do not are to y. There in the highest stepping

Am eri ca n ou rn a l o P hi lolo vo xv1 1 2 8 l. . . j f gy , , p 4 . 3 S am a- ed a 2 1 02 a to u sh n u r oi ca hra me rthi v a a dhi V . 4 , y p y

san a vi . 3 Ri - ed a 1 1 g V . 5 5 . 3 , 5 .

1 70 The Religio n o f the Veda worshippers corresponding bre a dth or wide scope for

a n d a n d a success prosperity , th t he frees them from

a a n d a n a restr int trouble , follow as almost inevit ble

a a consequence . I n a l ter time Vishn u is elev ted to the highest place ; he is one of the so -called H ind u

a Trinity . To the end he rem ins the Vishn u of the sol a r para dise to whom go the spirits of the dep a rted

a a pious . B ut t the s me time he represents to his

a a a m a sect rian worshippers the p ntheistic Br h , or

all- soul , with which the soul of man is ultimately destined to unite . I choose as the second example of a translucent

u a . a god , the shepherd god P sh n H is chief cl im to usefulness is th a t he knows the ro adways ; protects

a a n d from their d ngers , such as wolves robbers ;

a a a a gu rds c ttle , so th t they be not d shed to pieces in the ravine ; brings them home unhurt when they

a a a h ve gone astr y ; and , i n gener l , restores lost

a a as things . P shan person lly drives the cows to p

’ a n d ture ; he weaves the sheeps dresses , smoothes

a a ca r a w their coats ; he c rries a go d , and his is dr n

A n d a by go a ts . seeing th t h e lives o n mush or

som a gruel , whereas the other gods revel in or ghee ,

a a a a his bucolic n ture is pretty cle r . H is n me me ns ” m a Prospero , which y , of course , be the epithet of a n a n d a y benevolent god , therefore veils r ther than

a a a a tells his p rticul r ch r cter . T r a n sp a ren t a n d O pa q u e G o ds 1 7 1

The following specimen shows the tone of the not too numerous hymns addressed to him :

0 Pﬁsh an a m an Guide us , , to s a a a wa Who , wi e, str ightw y sh ll point the y, ” An d sa to : Lo is ! y us , here it

With P ush an joined let us go forth ; H e s s p oints our hou e out to us, An d sa ith to us R ight here they are

’ H is c h ariot s wheel doth never break ; I ts seat doth never tum ble down ; ’ rim c ack Nor doth his wheel s ever r .

Whoso p ayeth tribute to the god H im P ﬁsh an never doth forget a m an a w a Th t is ﬁrst to g ther e lth .

M a P ﬁsh an k y follow our ine,

M a c y he p rote t our horses too , An d fu rnish us with solid we alth

M a n a a b e y u ght be lost, nor u ght hurt M ay n au ght b e inj ured in the pit Our c attle sound brin g b ack to u s

M ay P ush an p ass his good right h and

A a an d far a n d round bout wide, An d drive our lost goods b ack to us

The standard interpretation of this god is a ga in as

s u n - m a god . This is well supported by so e higher 1 72 The Religio n o f the Ved a m ythic tra its in which this god is not a ltogether

a a a w nting . H e is lord of all things th t st nd or

' ‘ m a a d escrib e S ti r a ove lmost the s me words y (Helios).

H e a lso is the lover or husb a nd of the S u n - M a iden

S u a a a -ﬂirt a a ry , th t rch who carries on ff irs with the

a u a A v in m h a S s S a . a s m le ry , the g , and o H e lone “ ” a h rn i the very ancient epithet g glowing . This

a n d a a n a ﬁts the sun , besides h rdly y other rticle

a u th n ﬁre . Now ﬁre P shan is not . To consider “ h im a a m , under these circumst nces , ere god Pros ” a n a a L a a pero , or bstr ct ord of the P ths , is good

a a de l like begging the question . Contr riwise his a a s a -ﬁn d e r a a n d bilities p th , c ttle god , restorer o f

a lost things point to an overseeing he venly body , p a rticula rly if we m ay trust a nother Lithu a n i a n folk song (d a i n a ) which I m ay be perm itted to quote :

Oh at v , the yester e en tide I lo st my little l am b Oh s a m e o an d s k , who h ll help g ee M y only little l am b

an d as m s a I went ked the ornin g t r, The m orning sta r replied ’ I h a ve to b uild the dea r sun s ﬁre m ’ m ” At orrow s ornin g tide .

e a n d a k e e s a I w nt s ed the v nin g t r, T he ev e ni n g sta r r e p li e d ’ I h a ve to m a ke the d e a r s un s bed ” At every even tide .

1 74 The Rel igio n o f the Ved a

a religious conceptions , even if we dopt no higher

a a a R i - a st nd rd th n the g Ved . To the growingly ﬁner religious thought of the l ater Ved a I ndra contributes

. a a a nothing positive Neg tively , the co rse gr in an d

ﬂe sh lin e s s a a a a ll all the of his ch r cter which , t ken in , a re a a foreign to the gods of the Vedic P ntheon , rrest

a very un fa vorable ttention . Indra is so grossly a a nthropomorphic , th t is , he embodies so completely th e m a a a a n d hu n qu lities of br g bluster, gluttony , d a n d as a runkenness , lust , to m ke him the peg upon

a w a which to hang scepticism . I n th t y he contributes n a a f eg tively to the adv nce of Hindu thought . O

a this l ter on . This god h a s rem a ined opi qu e to the eye o f

a a Vedic study . H e is not w nting in superl tive

a n cosmic qualities . I n f ct the poets ever , unless

a a a a n a except perh ps in the c se of V run , come e rer

o ff a ca n a e n biting more th n they chew , th n when

h as n gaged in l a uding Indra . He no cou terpart among

a those born or to be born . No one , celesti l or ter

re s t rial a . , has been born , or sh ll be born , like unto him

‘ a n All the gods yield to him in might d strength . H e

a ad a . supports e rth and sky , or spre s out the e rth

a a n d More p rticularly , he is the Hindu Hercules

‘ demiurge the doer of grea t deeds for the people .

l - Ri Ve d a . 2 2 8 1 g 4 7 . 3 . ; . 5 . 7 .

‘2 T ra n sp aren t a n d Opa qu e G o ds 1 75

H e sl ays dragons a n d monsters ; he is the typic a l

a sa criﬁ e r sl yer of the foes of the pious c . To these deeds of heroic v a lor he is stimul ated by immense

a o a potations of intoxic ting s ma . I n order to ecom plish the sl a ughter of the a rch -dragon V ritra he dra nk on one occasion three l akes of th at delightful bever

a a a h a s age , so th t decidedly he had j g on , which , it A o a . been n ted , rhymes well with dr gon ccordingly

h as a stro n aw s a n d he tremendous body , g j lips . He

a - a a n d a a is t wny h ired be rded , c rries a club in his

a an d a a a b a h nd , ﬁghts on ch riot dr wn by two y steeds . In genera l the Vedic poets c a nnot be a ccused of

a coarseness ; yet it seems that , in this inst nce , they were irresistibly a ttra cted by the mighty deeds of “ ” L a s a S . this , ord of trength , they c ll him This is probably owing to the fa ct th a t he is felt to be the n ational hero of the Arya n inva ders in their struggles a a - a g inst the dark skinned borigin es , whom they m ust overco m e in order to hold possession of the l a nd

A n d a a r which they invaded . n tions e never co a rser th a n when they put their own n ation ality into a n t a o n ism a a n a a g g i st nother nation . In recent war ,

a a a ll a a f mili r to o f us , prominent w rrior on the side of the stronger n ation expressed his consuming de

a a an a sire to m ke , by his own v lorous deeds , the l gu ge

a a n a of the we ker n tio the vern cular of Hades . This is the spirit of the worship of Indra . 1 7 The Religio n o f the Veda

But it would b e a mis t a ke to suppose th a t Indra is a mere co arse embodim e n t of the j ingo v alor of a superi or r a ce exerci s ed a ga in st a w e ak enem y f ated

’ a ara n o t a to subj ection . Indr s ch cter is even tr ns

u a w e ca n l cent , th t is , no longer deﬁne his origin with

rt a r a a ce inty , but the e is no doubt th t he origin ted

n f l somewhere in visible ature . The d i ﬁculty is to te l w w is n o l a here . To begin ith , there belitt ing the f ct

’ H is n a th at Indr a s origin is prehistoric . me occurs i n th e A e a A a w as a v st ( ndr ) here , is often the c se with

i l Arv n s a a . e r er a divinitie , he is degr ded to a demon

“ i V t V ritrah a n B u t h s c . S a hief edic epi het , l yer of

" V ritra th e m n a as a a c , is sa e me th t of the abstr t

n r V e re thra h n a A a a n d ge ius of Victo y , g i n the vest ,

1 g a a n th e Arm enian dra on sl ayer V h g . On the other

an t is n o a a a ts a h d here re l Indr liter ture ou ide of Indi . I f then w e are forced to tu rn to Indi a in order to

a a e a i expl in I ndr , we must not forg t th t his or gin is ou tside of India and precedes H in du h istory

w i - 2 The follo ing spec men , Rig Veda i . 3 , is done

n a an S i to prose , r ther th into metre , in order to how

ar h o w n a an d l a cle ly I dr his p rincipa exploit , n mely , the slaughter of the drago n V ritra an d the libera tion

w a l t t i of the ters , real y presen s i self to the m nd of the poets :

1 ' See Hill e an d Vedi sche ﬁl tho lo i e v i1 i 8 ol. . 1 8 br t , y g , , p . ﬁ.

1 78 The Religio n o f the Ved a myth w hose three elem ents bring with them three

: F w a are a ? S questions irst , h t the w ters econdly ,

V ritra a P who is th t sh uts them in Thirdly , who is

Indra that liberates them a fter a struggle th a t puts

? a him so very m uch on his mettle H indu tr dition ,

a a n d a a a S a comment tors l ter cl ssic l nskrit literature , h as a lways h a d a n unhesita ting a nswer The waters are rain ; V ritra is the cloud th at shuts them o ff

a from the e rth ; Indra , therefore , is th e storm or thunder god that rends the clouds with his lightning

a n d w a . a a t bolt frees their ters This interpret tion , ﬁrst sight thoroughly sensible and most s atisfa ctorily suggestive , was for a good while held to be good by most western students of the Veda a n d Comp a ra tive

Mythology . The trouble with it turned out to be that the Veda has the real storm a n d ra i n god

l P a r an a j y , and that the hymns addressed to him describe thunders torms in langu age th a t is very d if fere n t an d a a , cannot be mist ken for nything else

n a - th a n the phe omen of the thunder storm . The sober facts of the Indra -V ritra myth a re a s follows

A god a rmed with a bolt ﬁghts a dragon or serpent who holds the rivers in con ﬁnement withi n th e

a a m ountains . H e kills the dr gon , cle ves the mount

a ains . The rivers ﬂow from the mount ins to the

: sea . Thus the texts there is nothing to show that

1 See a o e . 1 1 1 b v , p . T ra n sp a ren t a n d O p a qu e G o d s 1 79

n a a the mou t ins me n clouds , and the rivers the ﬂow of rain . After such and other premonitory symptoms o f

a n d a h a scepticism un rest , Professor H illebr ndt s

a a a V ritra recently dv nced a new theory of Indr , , a n d a a the w ters , which h e expounds with gre t i n ’ e n it a n a a g u y d le a rning . H e rgues th t the strea m s of India a n d the neighboring Ira ni a n countries a re at their lowest level in the winter ; that the co n ﬁn e r

a a of their w ters is the frozen winter , conceived as “ ” n a V ritra co n ﬁn e r winter monster by the me of , ; th a t V ritra holds c a ptive the rivers on the heights of

a a n d a a the glacier mount ins ; th t , consequently , Indr ca n be no other th a n the spring or summer sun who frees them from the clutches of the winter dragon :

’ a Behold , in winter s ch in sleeps the song of the wa terfa ll un der the dungeon roof o f cryst a l ice !

n o ilsk A n d S o a S S . sings wedish poet , Count y a A a Aa nother S wedish poet , ndre s bel , rings out the a n tistr0 ph e : H ea r the mount a ins proud c asca de !

’ h as a n d J ust now it broken winter s check prison ,

" 2 an d now it courses free a long its ro a d !

Now it is true th a t the em ergence of spring from

a winter is som etimes treated poetic a lly a s a b ttle .

W e can understand this m uch better in a north coun

' 1 1 ee Hi e an d Vedi sch e M tholo i e vol . iii . . . S ll br t , y g , , p 5 7 ﬁ 9 Se e i bid . 1 8 . , p 7 1 8 0 The Religio n o f the Ved a

S a a n try like weden where the conﬂict is h rd d long . Even there these phenomen a seem h ardly to suggest so ﬁerce a n d H ercule a n a contest a s th a t which is supposed to t ake pla ce between Indra a n d the frost gi a nt V ritra

R as m i c e a re am a n d ele ed fro stre brook, ’ B s - e s c an y p ring tid en h tin g, enlivening look . These words of Goethe seem to come so much

a a m ne rer to wh t ight be expected .

a n d But over beyond , Indra performs in his pro fe ss io n al c a p a city of H ercules a l a rge a ssortment

a of other stunts . H e rele ses the cows from the st ables of the ava ricious who conﬁne them a n d will

a not sacriﬁce them to the gods . H e lso performs the heavenly a n a logue of this deed he breaks open

a a a the st bles of d rkness , presided over by nother

a a a n d a b demon of the n me of V la , rele ses the eav

l a a w e n . y cows , th t is , the light of d n and the sun It seems i m possible to hold aloof this import a nt myth from the cl assica l myths of H eracles a n d

- a a n d a n d - a three he ded Geryon , H ercules three he ded

a a o ff a C cus . H ercules c rries the c ttle which belong

a to the monster , or , in the case of C cus , which the

h a d h a d monster stolen from the hero , an d hidden

‘ a . a a a aw y in his cave Indr , moreover, kills gre t variety of other demons . To the immediate con

1 l S ee O de n e D i e R e i i on des Veda . 1 l b rg, g , p 43 f .

The Religio n o f the Veda

- a n ot Indo Persi n time from which , if from a still

a a e rlier time , d tes their beginning . If these earlier d ata should by a n y ch an ce ever show Indra a n d

V ritra a a in the mutu l rel tion of summer and winter ,

’ n H ille bra n d t s a the hypothesis , and I fe r not until

a e . then , would be triumph ntly vindicat d

RELI GIOU S C ONCE PTI ONS AN D RELI GI OU S FEELI NG

I N TH E VEDA .

n - a h The religio of the Rig Ved , as we ave seen , is in its m ost superﬁci a l a spect a priestly religion o f works designed to propitiate and to barter with

a in person l gods . The outer form which it pre

a sents itself is as poetry of the s criﬁce . The sac riﬁce n a a s a with its ceremo ial form lities is , I h ve

sa ventured to y, the epidermis of Vedic religion . In its next l ayer the religio n of the Veda is ex pressed in hymnal worship of the s a me person a l

m a sa gods who get the offerings . Whatever we y y a a re bout the origin of these gods , on e by on e , they to the H indu conception for the most p a rt related to the visible and audible forces of n ature . Nature in

a n its l rger aspect , cosmic ature , is the prime source

a d of inspir tion of the Vedic religious bar , j ust as it was the inspira tion of his prehistoric Aryan a n d Indo

a a European ncestors . The conception of n ture and

a a m the n ture gods , notwithst nding any crudities , is Religio u s C o n ceptio n s a n d Feeling 1 8 3

a a singularly poetic . I sh ll show later th t the relig

a ious consciousness , in so far as it concentr tes itself

d a a i n upon their a miration and pr ise , m rks fact the

’ highest point in the Vedic Rishis ment al a n d spirit ual possibilities . I n the end it will be found to be something m ore th a n religious poetry ; it is rather religion or religious sense expressing itself a s poetic A u inspiration . nyhow we m st not believe that the

in ritu a l has swamped everything . The delight the

a a - a gods , especi lly the h lf personalised n ture forces w a re as n hich treated gods , is too u stinted and gen

r a m e o us to allow us to doubt its genuineness . I

a n sure that m y , if not all , of these poets addressed m D their beautiful hy ns to the goddess awn , or to the sun -god S ury a with the full swing of creative

’ n a poets , delighti g in their theme for the theme s s ke ,

’ a n a We d chiseling their poems for the poems s ke .

e - may believe that these pri st poets at times , when in n a a n ot their best vei , sked the f vor of the gods a s n greedy beggars , but as j oyously unconscious be e ﬁciaries of divinities whose power to reward is in cid e n tal to their inherent generous nature , and who , therefore prese n t themselves as a brilliant and worthy theme of song . But the every -day existence of these men is

m a so ething different . It is lo ded down with those

a a a dre dful pr ctic lities . They m ust live by this 1 84 The Religio n o f the Ved

n a very trade of theirs , amely , pr ise of the gods a n d a W purveyance of the s criﬁce . hen they turn

a a d o their minds aw y , as they const ntly an d must do , from those well - co n ceived p e rso n iﬁcatio n s they ten d

a A s -m e n downw rd . middle between th e gods and

a men they m ust, bove all . take care of men , their o w n a ll an selves not least o f . M en c subsist a n d prosper only if the gods return in kind . The gods ,

a re 0 0 n o t a on the whole , good they be t down the requests o f h im that com es with prayer and cup of soma a . Reciprocity , frank uncondition l reciprocity , thus becomes a n a ccepted motive Give thou to

” ‘ m e , I give to thee , is the formula . The sacriﬁcing king , or rich householder , is thereby placed between the upper a n d the n ether m ill -stone h e m ust satisfy

a n d both gods priests , each of whom show a sur prising habit o f becoming more a n d more exacting a s I n h time goes by . this way the hig poetic quality of Vedic religio n is crowded a n d choked by m a n y

a a n conceptions me n from the st rt , or be t by these

a a circumsta nces into a me n sh pe . The gods them

n a a re selves , otwithst nding their luminous origin ,

a a brought down to the pl a ne of hum n we kness .

O n a a a a a d pe to dul tion , they become v in ; e ger for

a a d s vant ge , they become shifty ; reﬂectin g hum n e ires ,

a n d a . they become sordid , in some c ses even indecent

h e om an do u t des d hi m dam i te C t . e e da . f . R

1 8 6 The Religio n o f the Veda

S o a a , for inst nce , poets o f the ancient f mily of

a V as ish th as a a a a b rds , the , on a cert in occ sion br g th t they m a de Indra prefer their own soma lib ations to

Pa a d u m n a V a a ta h a d those of g y y , though the latter gone to the trouble of fetchi n g Indra from a grea t

a F a a a a dist nce . r ntic lly emph tic pr yer ; imprecation of the m a n who is pra ying a t the sa me tim e ; a n d n aughty tricks of v a rious sorts show us under this aspect the whole world of praying a n d s acriﬁci n g men enga ged in a sort of universa l game of tag : the ” h indmost is it . The Vedic H indus h ave m a de a

a a m a a sad botch of this m tter . I gl d to s y th at this p a rticular crudity p asses out at the e n d of the Vedic period with the slow “ twilight of the gods wh ich

a n d a shifts the interest from polytheism , myth , s cri

ﬁce a a a to the theosophic specul tions of the Up nish ds . When the personal gods emerge a g a in in l ater Hin d u ism a re a a , they m uch cl riﬁed ; at le st the risky question a bout their presence in m a ny pla ces a t one

a a and the s me time , and the equit ble distribution of

a a s a s a a a . their f vors is , far I know , never sked g in There is sc arcely a n y idea which h as su ffered so m uch from the utilita ria n a spects of Vedic religion

a as the Vedic idea of f ith . To begin with , the word

ra ddha itsel f is of interest ; it is g , the sound for sound

La a n d cred o equiv a lent of tin our own . The etym ological m ea ning of this word is absolutely Religiou s C o n ceptio n s a n d Feeling 1 8 7

’

a a . a a tr nsp rent It me ns to set one s he rt upon .

a Th e V e This etymology , which is still quite cle r to

a dic poets , shows it full of ethic l possibilities . The

- word starts well in the Rig Veda . It means ﬁrst of

i n a n d a all belief the existence godhe d of the gods .

S o a a a , poet is nxious to m ke certain the position of

a a a a the god Indr , th t blustering , pinchbeck , br gg rt , Herculean god whose shortcomings h a ve gon e fa r to

a establish a cert in position for the Vedic freethinker . The poets say of him

T h e m ask is ? terrible one of who they , where he

N a v s a him s at all . m a s y erily they y of , hi i not H e ke shrink the good s of hi s e nem y li ke a gam b l e r the st akes — O t P u t a h im H e 0 s i s of his pponen your f ith in , folk , ” a Indr .

Ri - a 2 1 2 ( g Ved . .

As a wa m stron g rrior, he verily ﬁ ghts with ight A a b a es a . e av gre t ttl in beh lf of the people y , then they h e

a a a s h is a f ith in stron g Indr , he hurls down we pon . Ri - a 1 ( g Ved . 5 5 ,

a m a c an c m h im s a s Who , wh t ort l , over o e who e tre ure

a rt 0 a ? T a t O a thou , Indr hrough f ith in hee, liber l c d a a v a God , on the de isive y, does he th t stri es obt in ” booty .

i - a 2 (R g Ved 7 . 3 .

S o there is no doubt th a t fa ith mea ns the belief i n

a n d the existence of the gods , their interferen ce in

n the life of m a . It w ould be doing injustice to those 1 88 The Religio n o f the Veda e arly believers to s ay th a t they did n o t develop the

a a idea beyon d this st ge of m ere prim ry utility . A

a - : F later text of the Y j ur Veda says aith is truth , an d unfaith is lies

The c reator (P raj ap ati) h avin g beheld two qu alities

a a a n d m a H e u t u m sep r ted truth lie fro one nother . p ” a a a c f ith into lie , f ith he p l ed into truth .

V a asan e i S a m a 1 ( j y hit 9 .

a m a s is te ro f m Next , f ith is wisdo f ith is the wisdo ”

a a . The fool s ith in his he rt , there is no god I n order to disprove his folly it becomes n eed ful to

a F a a n d W F a couple the ide s of ith isdom . rom a l ter time we h ave very interesti n g a ccounts o f the in iti a

a n d a tion of disciples , their instruction in the Ved s .

Teacher and pupil in a kind of dram atic di alogue ca rry on the solemn a ction : Tea ch me the revealed books

a L a a (of the Ved ), my ord s ith the pupil . I te ch ” a re lie th a thee the reve led books , p the te cher . ” h a L ! a Teac me the Vedic tr dition , my ord s ith the

a a re lie th pupil . I te ch thee the Vedic tr dition , p “ a F a a n d W m the te cher . Teach me ith isdo , my ” a a F a a n d Lord ! s ith the pupil . I te ch thee ith

W m a x a s isdo I n nother te t , the pupil puts on the

a a d is ci le h o od s cred girdle which he we rs d uring p , he a ddresses it

1 S e e an kh a an a rih asﬁtra 2 an d com a e A vala an a C y G y . 7 , p r c y

i h asﬁtra I Gr y 3 . 9 . .

The Religio n o f the Ved a

Throu gh F a ith the god s obt a in their divin e qu ality ;

F a e ss i s a . ith , the godd , the found tion of the world M a as c m sa c c y she p le ed o e to our riﬁ e ,

B s a s h e r c an d a u s m m a ! ring our wi h hild , gr nt i ort lity

F a e ss i s ﬁrst- v ith , the godd , the born of di ine order,

a ll a U pholder of , found tion of the world , Th at F a ith do we re v e r e with our obl ation s ; ” M a c a u s a n m m a y she re te for i ort l world .

Ta itti ri a B a m a a 1 2 1 ( y r h n 3 . . 3 . ,

F a s ith dwell within the gods,

F a s s ith dwell upon thi world, F a m e s ith , the oth r of wi hes W a s ith ob l tions do we p ro per her .

Ta ittiri a B a m a a 2 8 . ( y r h n .

ar All a S o f so good . th t is still a development of the ide a of f a ith in h a rmony with a decent belief in

a a person l gods . Unfortun tely , the Vedic conception

a a t a m a a o f f ith , le st the pro inent or ver ge conception

a a n d sinks to a much lower pla ne . In the m in in the

f a a end , w itself in works , and the Br hm ns who are a nything but mealy-mouthed h a ve seen to

it th a t they shall be beneﬁted by these works . I n

a d a hsh n other words , he who gives b ksheesh ( i a) to m a a ra ddhci . a m a the Br h ans , he has f ith (g ) I n hy n th t is otherwise n o t b a dly pitched the poet requests the personiﬁed goddess F aith to m ake his poetic work

sacriﬁce r a h im take well with the liberal , and to m ke Religio u s C o n ceptio n s a n d Feeling 1 9 1

a a a a a n d person gr t with him th t giveth , him that ” A n sh a ll give . exceedingly interesting hymn of the

Ath a rva - a at a ll a oe tic in s iratio n Ved , not w nting in p p , ” ” a A is ddressed to the demoness Grudge , or varice .

a A a f The n a m e of the l dy is r ti . O course she is

a a n a a prim rily bstraction . Yet she ppears as a full

: ﬂedged person she has a golden complexion , is

a lovely , rests upon golden cushions ; is in f ct quite “ ” a n A a a n T e u fe lin n e a s ps r s , or schoe e , the old

W a l Germ a n poetry h as it in for Venus . ith l her charms she is co a xed to go away :

B a a wa 0 rin g (we lth) to us , do not st nd in our y, Arati do not k eepfrom u s the s a criﬁ c i al fee when it is b a ! H m a ein g t ken to us o ge be to the power of grudge, to the power of b a fﬂin g! Ador ation to Arati ! “ H im m m V ac S a a a i who I i plore with holy word ( r sv t ) ,

k - m a F a him -d a the yo e fellow of thou ght, y ith enter to y, arou sed by the burnished soma drink !

- Ath a rva a . I ( Ved 5 7 . ,

soma n That is to say , when the burnished dri k

a s a sp rkle in the cup , when the pious emotion th t comes from the skilful hymn stirs the heart of the

riﬁ er F a a sa c c . rich , then enters into him ith But wh t

n a kind ? The kind that drives out igg rdliness . Then

a a h e gives to the Brahmans . How the Br hm ns do

a a ! long for b ksheesh , especi lly when they are poor

1 R i -V e d a 1 0 1 1 2 g . 5 . , 3 . 1 9 2 The Religio n o f the Ved a

There is the record of one who pl a intively ejac “ u late s : W a m a h t gentle n , desirous of more poss e ss io n s will get us o ut of t his w retched m isery ?

Wh o s a a n d de ireth to s criﬁce , who is willing to give presents ? Wh o desireth long life from the

” 1 gods ?

a a n d Fa Even this me n selﬁsh construction of ith , on on e famous occ asion a t le a st turns forth a better

A a a a N a cik e ta s a side . ze lous young Br hm n , by n me , observes that b aksheesh is by w ay of being freely

a V a a ra vas a h a s m given . I n fact his f ther j g perfor ed “ a a All- - a desper tely pious s criﬁce , the his property

a — a a s criﬁce luscious m orsel for the Br hm ns . H e has given away in s a criﬁce a n d a ttend a nt fees a ll

F a th a t he possesses. Then ith enters into the boy “

N acik etas . sa H e wishes , so to y, to get into the

- a a a a : band w gon . H e st rtles his f ther by sking To ” “ wh o m wilt thou give me ? The father replies : To — death w e can im a gin e the formul a th a t would come from the lips o f a modern fond father , i f his w son were to a sk him a question so very a kwa rd .

N a cik e tas t akes h im liter a lly a n d goes down to

D a a a . Y m , the God of e th H e manages , however , to

a m a get the better of Y , not only enj oying his

a a a hospit lity , but lso extr cting from him certain

- i V da l ii i . Ath a rva Ve d a . 1 0 . 1 . C . Lud i D er R e vo . 7 3 f w g, g , p

28 th e au h o Am eri ca n ou rn a l o P hilolo vol x i i . 08 3 j ; t r , y f gy , . v , p 4 f

1 94 T he Religio n o f the Ved a

sa criﬁce r w a s w as re the rewarded , or thought he m warded , under this otherwise onotonously one W a a . e F a sided rr ngement have seen that ith ,

radd h a . a a Q , is personiﬁed Now the s criﬁce , c lled ish a a a a m i , an d the b ksheesh , c lled (by another n e)

arta i sh ta . p , enter into a close compound , the tagur

a a a They , in their turn , get to h ve kin d p erson l

a a n d a b e n e ﬁce n t re lity , turn into kind of genius , or perh a ps better a kind of solid a sset which becomes

n a n d a useful with the gods duri g life , , mark you , fter

d a as . D wh o e th well uring life , th e god helps him

a a n d a a n ot s criﬁces gives b ksheesh he dds to , does

‘ a a rob his property . But it is for the most p rt

a - question of future rew rd . In a well known funer a l hymn of the Rig -Ved a the corpse is a ddressed most realistica lly

Do F a a m a thou join the thers , do thou j oin Y , join thy i shtap urta (th at whi c h thou h a st sa c riﬁ c ed an d n given to the priests) in the highest heaven

Ri - a I O 1 ( g Ved . 4.

An d the following is a p a rticul a rly rea listic trea t

a a A n d a m a n ment of the s me ide s . gai a e d is blessed as he goes to heaven

w h im a 0 a c a s Kno (the p ious de d) , ye sso i ted god in

a c s h i s m e s a the highest he ven , re ogni e for Wh n he h ll

a a v a a a c s h ve rri ed by the p ths th t le d to the gods, dis lo e

- Ri ed a 6 2 8 2 . g V . . Religio us C o n ceptio n s a n d Feeling 1 9 5

h im h is ish ci urta a i s m c h a s to t p (th t , the erit whi h he a c c um ul at e d through s ac riﬁ c e a n d libera lity to the priests )

T a ittiri a S am a I ( y hit 5 . 7 . 7 . . )

a n i n A n d so nother poet , in a better vei , says a verse th a t h as becom e fa mous in I n dia

The highest step of Vi shnu (th at is the sol ar para di se) i s ever seen b y the liber a l giver : it is ﬁ x ed lik e an ” a eye in the he vens .

Ri - a 1 2 2 ( g Ved . .

At a l ater time when the H indus in their highest

a a mood turn the ordin ry gods into supernumer ries , when metempsychosis t akes the place of a journey

o ff to heaven , when they have sloughed priests , sacri

ﬁ e a n d a c . ﬁre , spoon , ghee , all th t is changed The d e rad e d c d ha F a a B t g or ith is repl ced by kj , Q a’ h’ / g l ” D a d evotion , th t is , evotion to the Eternal True ,

i a all Only Be ng th t is at the root of things . The

‘ i ta rta - a gu , piled up in the savings b nk of heaven , fh/ where Ya m a and the F athers a re enga ged in ever

a a b ha rm a a l sting fe sts , is replaced y , the ccumulated — deeds of a given lifetime a nﬁh e attend a nt evolution

a which these deeds h ve worked upon the spirit . This so deﬁnitely sh apes ch a ra cter a s to determin e

n a the ture of the n ext rebirth , until a perfect life

a a ll sh ll free the mortal from the toils of existence , 1 96 The Religio n o f the Ved a

a n d a n e repl ce him in the bosom of the O True Being .

f a ll a O this l ter on .

H owever , even these saccharine promises about the a ccumula ted credit given in heaven for s acriﬁce a n d baksheesh seem not to h a ve been rega rded by the poet priests as a sufﬁcient guara ntee that they might securely count upon th a t fa ith which meant

m a works useful to the . They employ nother device .

- Being skilled verse smiths , they begin to use their cra ft to forge ch a ins of poetry which sh a ll hold rich

a a m s o - a p trons willing c ptives . They co p ose the c lled “ i tutis ift ~ ra ise s ath ci n ara a ns a z dg ag , g p , or g g y l , ” a a ra st nz s singing the p ise of men . In dithyra mbic language exorbit a nt gifts o n the p a rt of generous

a n d a a re n a r givers of old , mythic kings p trons ,

a a n a a r ted , so as to stimul te the pote ti l p tron of th e

a a s present d y. They sing these pr ise so stridently

a th t the Vedic texts themselves , in their soberer

- a s a n d moments , decry the gift pr ise as lies pollu

“ tion The poet of a st a nz a singing the pra ise of m e n and the brandy-drunka rd a re likened unto one a : a re nother they polluted , their gifts m ust not be a ccepted . I question whether the religious litera ture o f any other people conta ins a n y thing th a t “ resembles either in ch a ra cter or extent the gift

i er i Veda vol iii 2 B o m e d The Lud D R . . . o C . f w g, g , , p 74 f ; l ﬁ l , ’ - t a rva Veda l n ao A r a n E n c clo e di a . 1 00 . A h ( y y p ) , p

1 9 8 T he Religio n o f the Ved a

Operations on such a sc a le a re ca lcul a ted to show the m agn a tes of the present d ay m e a t -p a cking trust th a t they h a ve yet to lea rn from these a rch -ﬂatte rers a r tw o w a a t ick or in the y of collecting c ttle .

m a a a sk a a a ll I f y he rers sh ll now wh t , fter this ,

e s - a m is the sence of Rig Vedic religion , I for my p a rt not u nre a dy to a nswer in accord a nce with

a hints thrown out before . It is poetry , or r ther,

a a a n d more precisely , poetic ex lt tion , or the pride

a t j oy of poetic crea tiveness . This is ﬁrst conceived

a m a to be f vored and pro oted by the gods , bec use they get the fruit of it in the form of pra ise a n d

a a n d ﬂ ttery . The ﬁner the frenzy of the poet the

a rt more ﬁnished the product of his , the better

a a re . co ple sed the gods Therefore the gods, next ,

a m oper te with the poets , pro oting their devotion

F a a a n d . its expression in lly , these twin f ctors of d evoted fervor a n d its successful uttera nce in hymns a n d sta nz as create sens ations of satisfa ction

n tiﬁ a i n A t which a re easily t aken for s a c c t o . ﬁrst the a rticle is not very genuine . But it goes on being the recept a cle of better thoughts until it grows into

a n what we m ay consider re l religious feeli g. To som e extent we ca n test this st a tem ent by showing wh a t the religious feeling of the Veda is

a a m a a . not , r ther th n wh t it is The fr nk syste o f

’ ’ ba rter of the sacriﬁce r s som a a n d ghee for the god s Religio u s C o n ceptio n s a n d Feeling 1 99

a n d a m good gift protection , with consider bly ore

- a th a n one eighth of one per cent . broker ge for the

— a n o t priest th t , surely , is the religious feeling in

- a m the souls of the composers of the Rig Ved hy ns .

I h a ve t aken p a ins to show how co n st a ntly pres ent is this extern a l side of their religion : m ay the

a a ll a a religion th t is free from extern l consider tions , the religion fro m which is absent every form of

- a a . s fe gu rding self , throw the ﬁrst stone

The contem pl a tion of the glory of the gods a s a m a tter of intellectu a l wonder is expressed times

a without end . It does not seem to me to h ve quite the true ring . It is perfunctory ; it is told by rote .

a a n a God fter god steps into line d gets it . They e ch in turn est ablish the he avens a n d the e a rth ; they

a f . st rt the sun on his course , almost indi ferently well

a a s a a Perh ps , I h ve hinted before , their rot tion in

a a a the ritu l , r ther th n forgetfulness of the virtues of

od at the preceding g , is the truth the bottom o f this

a a s M ax u a k thenotheism or henotheism , M ller c lled m . a n d u n it It is polytheis grown cold in service ,

a a n o st nice in its distinctions , le ding to M momjﬁej sm in which every god t akes hold of the

a n d A sceptre none keeps it . nyhow it is very me

h a n i al c c . No one who re ads in the hymns the en d less a ccounts o f the wonderful perform a nces of the gods will deny that the p oets a t tim es grow truly 2 00 The Religio n o f the Ved a

a n d warm feel their theme . S ometimes they are

a a a re lly carried w y by it . But I do not believe th at

a a n d a in co m re either the gre tness m jesty , or the p h e n sible n e ss a a a of the gods , h ve produced perm nent i m pression of their superiority a n d perfection which should permit us to speak of settled intellectu a l ‘

- religious consciousness in the Rig Veda . Most conspicuously there is no sentiment al rela

a n a a n d tion of y gre t depth between gods and men ,

n o therefore piety in the higher sense o f the word . I m ea n piety th a t is not mere emotion a l self -excite ment , but reasonable and settled reverence of tried

A s a a a re and true gods . a m tter of f ct the gods

a n d at a a w a good , , least in gener l y, they are j ust a a a a lso . In I ndi , as we h ve seen , the gods h ve in

a a a n d a ch rge especi lly the order of the world , th t is

a a a a at the proper time , to the dv nt ge of the suppli n t

a . a a n mort l Conversely , an d especi lly , god V ru a

- st a nds rea dy to punish the wrong doer . The poets

’ d a a n d sometimes escribe V runa s power , the sense of their own unworthiness or sin fulness in l a ngu a ge

a that remin ds us of the Psalmist . V runa , however , is no longer pre -eminent even in the Rig-Ved a : he ’ h a s left n o re a lly l asting i m pression on I ndi a s relig

If a a h ad a a a ions . V run prev iled I ndi would h ve

a n d n become m onotheistic theocratic , which it ever did .

2 0 2 T he Religio n o f the Ved a then is the sta te of min d th a t a pproaches genuine and l asting religious feeling in the Rig -Ved a belief in the be a uty an d ﬁtness of those glit .

a a n d a a a tering , rhythmic l , ssonant st nz s ; genuine

a r pture over the excited , throbbing mind , while

u the glow of composition is pon the poet . The

a m v i ra a poet c lls hi self , inspired c lls his

’ “ y compositions ygah, inspirations and when he m ti ve a te a . composes , p , he is inspired in h is mind

’ In the poet s pride of exquisite workm a nship and the

’ a - a gods unresisting admir tion , the Rig Veda m kes us forget at ti m es th a t unplea s a nt economic fo u n d a

m a a a a n d ca o tion of the perfor nce , n mely ﬂ ttery j — lery of the gods for what there is in it . S oon both gods a n d m e n a re engaged fratern a lly in prom oting

a n d devotion its best possible expression in hymns ,

as a a things of intrinsic worth , as be utiful elev ted

A n d ﬁ cosm ic potencies . so we nally ﬁnd at the

m a a n d ~ sum it of this thought , the captiv ting impor ’ a a S a i a a t nt pr yer of the poet of the vitr st nza , th t the god himself sh a ll inspire his devotion “ a - a I h a ve used the word m ster singers . We m y

a n d t a ke this word quite stringently seriously . The hymns often a llude to the songs of old that were c o m

Ri -Ve d a 8 2 1 6 u s h i s a d to o d I n d a We c i e ou g . . p t t b l ly g r t y ’ W e h a e h i th e r w ith th i s praye r d o n t h e thm k yo urself a m i n ute . v i H e w a re w 1 th o ur so n h e s u a e s e e s . W i s o h . , y v g ft r g 9 S e e a o e b v p 86 . Religio u s C o n ceptio n s a n d Feeling 2 0 3

a posed by the Rishis of the p st . The very ﬁrst hy m n in the Rig-Ved a strikes this note in its second

a a : A a a st nz gn i , worthy to be dored by the ncient — Rishis an d the presen t ones m a y he conduct the gods hither ! Another time a poet of the f a mily of

1 K a nva si n gs : I n the spirit of the olden times do I

a a dress out my songs like (the poet) K nv , through ” Or a a : which (god) In dra gets his ﬁery strength . g in

a O a h im a a (H e r) , I ndr , th t h th produced for thee a n ew m a an d lovely song, with comprehending ind pious song such a s of yore h a s strengthened the di

o f m vine order the un iverse . In ore conﬁdent or

a ecstatic temper , the poets often decl re that they

a a a n d a h ve produced new songs of pr ise , th t , in their

ﬁr t- a s . On e re co m opinion , these are r te songs poet

a a a mends his new , be utiful song of pr ise , th t comes ” from the hea rt ; a nother excl a ims : I bring forwa rd

n e w - n ll . W a my word , the , the fresh bor ith due

respect to their predecessors this pretty ne a rly

a mounts to saying that the new hymns a re j ust as

a s a a good th e old , in ddition to having the ch rm of

n e n o velty . O thing is certain we h a ve nothing

- a like beginnings before us . The Rig Ved is pretty ne arly the ﬁ n a l expression of its own type of co m po

s itio n W a a w a a . h t comes l ter in the y of s cred poetry

1 i -Ved a 8 6 I I c R . . 1 2 8 6 6 g f . ; . 7 . . 9 i -Ve d a 8 R g . 9 5 . 5 . 2 0 4 The Rel igio n o f the Veda

- W e a re is distinctly epigonal , or after born . face to

a fa ce with the ﬁnished product of this p st age . I f we consider th a t the them e is the worship of u n cla riﬁe d a a polytheistic gods , but little dv nced beyond

a the point where they origin ted somewhere in nature ,

a m a or in a toler bly primitive consciousness , we y sa a fat a a y, t king the with the le n , th t the pride of f these poets i n their work is j ustiﬁed . O course we

a a a o f a a m ust not apply the ch ster st nd rds l ter time , A n or can we expect perfectly even results . nyhow ,

’ in the poet s own eyes the Rig - Vedic hym n is a thing

a a h as a of bl meless , ﬁnished be uty . H e f shioned it

a a a wa r as skilled rtis n a ch a riot . H e has ﬁled it u ntil “ all m a s a it is free from ble ish , gr in is winn owed in the ” - a a s a winnowing b sket , ghee is cl riﬁed for the sacri h ee . The heart of the poets is in their work , they a re a a unquestion bly giving the best they h ve . The

fa r s poems are their inspirations . I n so a they rise a h a fa r a s bove t eir all too hum n interests , in so they a re a a a something higher th n bl rney ing begg rs , they lift themselves up through their own a rt ra ther th a n the intrinsic qualities of the gods upon whom they spend their efforts .

In the end the gods themselves t ake a h a nd in these

a a a m a Al v lu ble and delect ble poetic perfor nces .

a though they c nnot directly furn ish the metres , a d a n d lliterations , beautiful wor s , bold ﬁgures o f

2 0 6 The Religio n o f the Veda

a n a a D The l st step , amely th t Pr yer or evotion itself beco m es divine and a ssumes a tolera bly distinct

d a personality , eserves to hold our ttention . The epithet “ Goddess ” is freely given to n umerous

a a n d esignations of pr yer d devotion . There is the Goddess D evotion (Dh i ) ; the goddess Lovely ” “ Pra ise (S u sh t u ti) ; the goddess Holy Thought

‘

a i a a n d . A n d a n a (M n sh ) , others by lmost comical tou r d e orce f , such as is possible only in India ,

D a a evotion , h vin g become divine , turns into real person age who might in the comp a ny of the other gods ca ll o u t a second layer of the s a me article

D O A v in s i n o f rink the soma , ye g , the company

A a n d a a gni I ndr , of V runa an d Vishnu in ” the company of all pious Devotions . F o r the history of the h um a n m ind this last out

a come , present in the ncient literature of this gifted

a people, is of unusu l importance . The rather mystic D idea of the divinity of evotion and its expression , th e n otio n that the s acred inspired thought a n d

d ca n w a wor itself be god , ill concern us more l ter F w on . rom the point of vie of religious feeling it is the last a n d best word of the H indus as to the n ature of the d ivine . There com es to mind the ﬁrst “ verse of the Gospel of John : I n the beginning w as

1 - 8 2 1 V 1 . r an d . . Ri e da 1 8 . . . S ee . . g 3 . 3 ; 4 43 ; 7 34 9 ; 7 3 " 9 I bid 1 8 . . 3 5 . j Religio u s C o n ceptio n s a n d Feeling 2 0 7

W a n d W the ord , the ord was with God , and the

Word w as God H ere the origin al Greek for ” W L n ot a m ord is ogos . This is quite the s e as ” “ ” D U tte ra n ce w h ich the H indu evotion , or Holy , we sh all meet a ga in in its ﬁnished expression a s

a L a Br hma . The ogos origin ted in the philosophy of the S toics a n d the Neo -Pla tonists : it is i n telle c

a a tual r ther th n emotional . But the two are alike in this : they seek the creative power and the crea tive pl a n in the min d or heart of the universe ra ther

a a a a a W e a th n in its mech nic l m nifest tions . sh ll see farther on h o w very peculi a r is the tre atm ent which the Hindus gave to this import a nt an d origin a l con cept , led on thereto by the melancholy genius that m ay be supposed to preside over the hot sombre

a F or a n d n l nd . the present , in this con nectio , we m ay be satisﬁed to see the origin of this seemi n gly mystic idea exposed to our eyes with a degree of clea rness that is not obscured by its mythologica l

L a coloring . ike lmost all other important religious

a a a d ide s of the H indus this idea , when n lyse

a a p tiently with the help of their rich liter ture , sheds

n light on the seemi g mysteries of other religions . L F F ECTU RE T H E I T H .

The B e in n in s o f Hin d u he s g g T o ophy.

— St atem e nt of th e p ro ble m Tim e whe n the oso phy o rigi na t e d Me tem p sycho si s a n d p e ssim i sm unkno wn i n th e — e a rlie r V e di c re co rds P la ce whe re th e highe r re ligio n — — o rigina te d P ri e st p hilo sop hy a t th e sa criﬁce Th e — theo sop hic Cha ra d e Sp e ci m e ns o f t h e the o sophi c

— - Cha ra de Th e ri ddle hym n o f Di rgh a t am a s Int e rre — la t i o n b e twe e n th e sa c ri ﬁce a n d the o so phy On th e sup p o se d origin o f the o sop hy with th e ro ya l c a ste — Crl tici sm o f this vie w Tra nsitio n fro m ritua listic — — “ p olythe i sm t o the o so phy E a rly s ce p ti cism G o tte r d am m e ru n — a i e of Go d a u a — Mo ism o r g F lur V r n n , — — th e ide a o f unity Th e c rea ti on hym n Tra nsla tio n — a n d a na ly sis of th e cre a tio n hym n Atte m p ts a t m ono — — e ism P a a ati th e Lo of C e a e s i a th r j p , rd r tur V ev a m a c e a o o f th e i e se a n d i e co n ce k r n , r t r un v r , k ndr d p io s— P u s a th e w o m a n — B i a s a i th e Lo t n ur h , rld r h p t , rd — of De vo tio n Tra nsce nde nt a l m on othe istic c o nce p t io ns : ” — ~ De e s th e a i e m o o Tim e Lo e etc . c o f e , v , f t rl r n ei i a n d m i i a e s th st c on st c tt m p t . H E appreciation of the higher forms of H indu ism has gotte n to be on e o f the foremost

a a intellectual rts of our time , bec use the ﬁnal results of H indu thought count re ally a mong the most noteworthy a chievements of the human mind . In 2 0 8

2 1 0 The Religio n o f the Ved a

Ath arva-Ved a it even shows signs of at lea st tem

ora r W e a p y going to seed . c nnot expect the

a - - soma f mily books o f the Rig Veda , or the ninth ,

a book to bre k out in theosophy . These books are collections o f hymns addressed to the gods at a

a a deﬁnite s criﬁce : to th a t business they ttend . It does not follow th a t what they do not mention does

a t a W e a not exist th t time. must bew re of too

- straight lined a view of these matters , one type fol l a f owing nother like a row of bricks , or like di ferent

a am troops of the s me army . I not wise enough to s ay when the following stanza was pronounced

a a a a a a n d A They c ll (it) Indr , Mitr , V run , gni , or

r n a the heavenly bird Ga u tm an t (the S u ) . The s ges

a th e n e a A c ll O Being in m ny ways ; they call it gni , ” i an Matar v . Yama , g This verse st a tes that the grea t gods of the Veda are but On e Being ; therefore it a t once t akes a high

a A n d stand in the range of possible hum n thought .

a - yet it occurs in hymn of the Rig Veda , namely ,

a - Di r h ata m as the f mous riddle h ymn of g , in the ﬁrst

2 book of that collection . Another statement in the

3 “ ten th book is as follows : That On e breathed

1 Som e stan z as of th e Ath a rva n o ccupy th e m ost advan ce d positi on

of th e an ish ad s . F or i n s an ce 1 0 8 . ee f om d esi e ue Up t , . 44 Fr r r , tr , e e n a se - e o en u of o su ec to n on e h e n o on e ea s t r l , lf b g tt , f ll j y, bj t , l g r f r ” d ea h wh o n o s th e ise a e e s A m an s . t k w w , g l t

9 - 3 - Ri Ved a I . 1 6 . 6. Ri Ve d a 1 0 1 2 2 g 4 4 g . 9 . . The Begin n ings o f H in d u The o s ophy 2 1 1

a a without bre th , by inner power ; th n it , truly , ” n othing whatever else existed besides . H ere are two sta tements in two Brahman ic a l

trishtu hh a hymns composed in the metre , the s m e metre i n which the Vedic poets love to call upon

n their fustian god Indra , an d yet their intentio is

a unmista kable . They her ld monism ; they claim

: that there is but one essence , one true thing it is

a a a abso but step from such ide s to the p ntheistic ,

a a -A a lute , without a second , Br hm n tm n of the

a a a a Up nish ds and the later Ved nt philosophy .

On a re a the other hand , there in the e rlier religion ,

n a n d a whether it be hym s criﬁce to the gods , or

a theosophic thought , no cle r signs of belief in the

a a m tr nsmigr tion of souls ; n o pessi istic view of life , a n d a a a consequently n o scheme of s lv tion , or r ther

a m uhti a rele se ( ) from the etern l round of existences ,

a a n d a in which birth , old age , dec y , de th are the

a a nod l points in the ch in of lives . That this ph ase

a a of the higher religion belongs to a l ter time , to

f t a a a di feren geogr phic l loc lity , and to an economic a n d soci a l st ate different from that of the e a rliest m . S o Vedic ti e , seems exceedingly likely we are led to the conclusion th at there was a period of monistic

a a a ad speculation , tentative in ch r cter, yet f irly va n ce d at the time of the composition of at least

- the l ater hiera tic hym ns of the Rig Ved a . But this 2 1 2 The Religio n o f the Ved a higher religious thought l acked the twi n factors of metempsychosis a n d pessimism which re ally deter

a mine its H indu ch a r cter . Pessimist view of trans

a a n d a a m a re migr tion , rele se from tr ns igration the true signs of H induism in the bro a dest sense of th a t word : through these twin conceptions the Hindu

a a s m a a a o ff all ide , we y c ll it , is m rked from the rest

m a a of hu n thought ; without these , H indu specul tions a bout the divine might re adily pose a s a kind of

V ola ii k a ll p , or Esperanto , for the world of religious thought from the Prophets and Pl a to to S pinoz a a n d

a We m a a a a m K nt . y s fely d te the entr nce of mete

a n d a a psychosis pessimism towards the end , r ther th n the beginning of Vedic tra dition . It seems to m ark a most i m portant division of the Veda into two

O m a a s m a a periods . ther rks , such ore or less dv nced priestly ritu al ; the presence or a bsence of complic a ted witchcra ft practices ; the sudden a n d unexpected glint of a brilli a nt theosophic idea ; or the varying forms of Vedic litera ry tra dition involve rea l d istin c

n a re a a a re tio s of time , but they more gr du l , and

a . a t a n e sily construed subj ectively They do not , y

a a a as r te , involve nything as vit l the presence or absence of th a t pessim ist doctrine of tra nsm igra tion — — which holds Indi a c a ptive to its cost even at the

a present d y.

Next , where did the higher religion spring up

2 1 4 The Religio n o f the Ved a

- a smaller house holders who could not fford them , and d id a a n h ad not h ve y use for them . They in them

‘ a a the elements of public , tribal or n tion l festivals . Of A m course they were expensive . large n u ber of

W e a priests were present . have seen in the past th t these gentlemen were not at all shy about asking fees

da hshi n ci N o w ( ) for their services . we are told dis tin ctl a a a a y th t the Vedic Kings , or trib l R j s , were not only interested in the mechanical perfectio n an d outward success of the s a criﬁces undertaken under

a a im their p tron ge , but that they were even more

a a n d pressed by the specul tive , mystic , theosophic thoughts which were suggested by vari ous phases of

a a a n d the s criﬁce . Both in the Br hmanas in the U p an ish ad s kings appe a r a s question ers of the great

Bra hm a ns who solve for them som e knotty sacriﬁci al m m proble , or even so e question connected with the

W a re riddle of existence . henever their questions

n a m a a swered to their satisf ction , in th e idst of

a a n d a a contin uous discourse , the King ag in g in is excited to generosity I give thee a thousa nd says King J a n aka of V id eh a to the gre a t

a a a a a theosopher Y j n v lky , as the l tter unfolds his m a rvellous scheme of sa lvation in the Great F orest ” a a Up nishad . Kings were known to give way their

1 d i D er i . V da vol v x C Lu R e . i . . . f . w g, g , , p 9 d a n ak n h ad 1 a s 1 . . Brih a ra y a U p i 4 . 3 4 f The Begin n ings o f H ind u The os o phy 2 1 5

o n a a n d a kingdoms such occ sions , kings bec me them selves glorious expounders of theosophic religion . The beginn ings of theosophic thought a re not in

a a a i n the Upanish ds but , as we h ve s id before , the polytheistic a n d ritu alistic religion that preceded the

a Up a nish a d . Especi lly in con nection with the grea t

a a m a s criﬁces of the kind j ust mentioned the Br h ns ,

a a a in the long run , found it to their dv nt ge to ” a s a c impress the generous givers , the p trons of the riﬁce n o t a a a , only with their m stery o f s criﬁci l tech

a nique , but lso with their theological profundity . To

a a some extent le rned theologic l discussions in prose ,

a s ch o lastic Talm u d ic a of highly ( ) n ture , fulﬁl this pur

a a pose . This we may c ll the philosophy of the s cri

ﬁce a s a a e x o si , such is displ yed , for inst nce , in the p tio n of the agn ihotra s a criﬁce in Ca ta path a Brahm a n a

6 2 m a 1 1 . . . But furthermore , they e ploy very inter esting form of poetic riddle or ch a ra de to enliven the mech a nical and technica l progress of the sa criﬁce

a by impressive intellectu l pyrotechnics . I question w hether such a type of religious literature is known

a n h as in y other religion , or whether the riddle ever elsewhere been d ra fted into the service o f religion

a m a s one of the st ges of its advance ent . I n other

a a a re a a re words , religious ch r des p rt of H indu

1 a ligio u s liter ture .

1 Se e H au Vedi sch e R a th sel ra en u n d R a thsels ru che Tra n sa c g, f g p , 2 1 6 The Religio n o f the Veda

The Vedic word for higher specul ative discussion a s a a n d a m whole , especi lly for the religious , ostly

hra hm od a hra h ma va d a a poetic , riddle is y or y , th t is ,

a hra h n za an lysis or speculation about the , or relig ” I . t a a ion is very gener lly c rried on by two priests ,

a a one of whom sks questions , th e other nswers them .

“ ” a a a a It is kind of theologic l quiz , pre rr n ged by the two p a rties : questioner and responder know their

a p rts to perfection .

At the horse-sa criﬁce two priests a sk a n d a nswer

“ v m a e e i s Who , erily, oveth quite lon who , v rily , born a a an d a a a s i s m c g in g in wh t, for ooth , the re edy for old a n d wh at i s the great (greatest) pile

The a nswer is

Th e sun m oveth quite a lone the m oon is born a ga in an d a ga in Agni (ﬁre ) is the remedy for c old the e arth ” a a s is the gre t (gre te t) p ile .

The priest c a lled Hota r a sks the priest c a lled A dhva ryu

a s - a s e a is e Wh t, for ooth, is the sun like light wh t ther c a a is e a th e like unto the o e n ; wh t, verily, high r th n e a rth wh at is the thin g who se m ea sure is not known

The a nswer is — Brahm a i s the su n like light heaven i s the se a like

i n s o the u ch c dem 1 8 o f th e e in Lud i t o M n i A a . . f y , 75 , p 7 ﬁ r pr t w g,

Ri Veda iii 0 th e a u h o ou rn a l o the D er vol . . . g , , p 3 9 f ; t r, y f

t l et ol xv 1 2 meri ca n ri en a S oci v . . . A O . y , , p 7

1 n d I O Va asa n e i am hi a 2 . a j y S t 3 9 .

2 1 8 The Religio n o f the Veda

sion upon which these riddles were let o ff w as the

a m a s h n am a s e wit those j ust cited , ely , the s criﬁce .

a re a The subjects of these riddles cosmic , th t is , per t a ining to the nature phenomen a o f the universe ;

a a a mythologic l , th t is , referring to the ccepted legends a a a a bout the gods psychologic l , th t is , pert ining to

a a a n d a the h um n org ns sens tions ; or , ﬁnally , crude a n d a tent tive philosophy or theosophy. H eaven a n d a a n d a ir an d a e rth , su n moon , , clouds r in ; the

a a course of the sun , the ye r , the se sons , months ,

a a n d n a - d ys ights ; the hum n voice , self conscious

a a ness , life and de th ; the origin of the ﬁrst cre ture — a n d the origin a tor of the un iverse such a re the

a n d a a a a brupt bold themes . H ere ﬁgures lso (st nz 46) th a t seemingly precocious st a tement which con

a all tains th e suggestion , symptom tic for future

a a a a n d H indu thought , n mely , th t bove behind the gre at multitude of gods there is one supreme person ality ; behind the gods there is th a t Only Being — of whom the gods a re but various names n oMtaBr

’ dr o uarrcor t o u i a y [ p mn,

T c a a a a a an d A hey ll it Indr , Mitr , V run , gni , or the G a ru tm an t su n sa s c a heavenly bird (the ) . The ge ll the

n e B m a a s c a A a m a O ein g in ny w y ; they ll it gni , Y ,

ri van M ata e .

H ow closely att a ched to the s a criﬁce theosophic specul ations rem a ined a s they grew in clea rness a n d The Begin n ings o f H ind u T he o s o ph y 2 1 9

a w e a s a a ll a ca n s a import nce , c nnot y ; th t we y is , th at in tim e the two intrinsica lly uncongeni a l them es

a a can a a p rted comp ny . Nor we ssert th t theosophic thought would not h a ve sprung up in the H indu

a s mind , endowed we see it to be , independently from the s acriﬁce a n d its perverted schol astic scintil

lati o n s m . . Given the m ind , the thought will co e But it is e a sy to see th a t the beginni n gs of higher

a a a religion st rted around the s criﬁce , by c lling out

a a a the higher spir tions of the p tro ns of the sa criﬁce .

W - a a a a a a isdom se rching R j s , we ry of the world , J n ka

A ata atru a t a n a m a a n d and j g e rlier ti e , Buddh Bim

a a a a s d o bis r at a l ter time , have much to with the development of H indu religion a s the thirst for newer a n d larger truth on the p a rt of the Brahm ans

a a a a themselves . The R j s were the M ecen ses of the “ W e m a a a m poor clerics . i gin e very e sily th t so e

a a n d a a of them got surfeit of the world , were ttr cted

n to the t hings beyond . The beginni gs of theosophy grew up around the sa criﬁce which w a s u nder their ’ a a a p atron age . The Br hm ns grew up to their p trons — — a n d m a . , we y add , to their own higher needs They began to offer these p a trons something more

a than ritu l technicalities . In the long run they must hold their position and reputation by something better th a n by h a ndling with ludicrous correctness

ﬁre-wood and s a criﬁci a l l a dle ; soma drink a n d obl a 2 2 0 T he Religio n o f the Veda

A n d tions of melted butter . in the long run their m - sac inds , which somehow , the hocus pocus of the rifice h a d n a a either de dened nor s tisfied , rose to those higher a n d permanent requirements which led to pra ctica l ab a ndonment of the s a crifice and l asting devotion to philosophic religion .

a s a The question , next , to who c rried on the higher religion h as been a nswered incident ally in

a h a a a wh t s j ust been s a id . I f wh t is st ted there is

a a a a a st ted correctly , we sh ll not go str y if we ssume th a t the Bra hm a ns were the m a inspring in the ad

a a s a v n ce of higher thought , j ust they were the m in factors in the worship of the gods a n d in ceremoni a l

a am pr ctices . But this s e question requires to be

a A st a ted more precisely for the following re son . n umber of distinguished schola rs h ave recently a d v an ce d a s the theory that H indu theosophy is n ot , h as a a a been t citly ssumed , in the m in the product

a a a a w a s o f Br hm nic l intellect , but th t it due to the

‘ a spiritual insight of the Roy a l or Wa rrior C ste .

G a Tii b i n e n Professor rbe of the University of g , a n eminent studen t of H indu philo s op hy a n d a t the sa me time a schola r well versed in the e a rly

a a ad vo literature of the Ved s , is the most rdent

1 S ee D eu ssen A ll em ei n e Gesch i chte d er P hi loso h i e vol . i . a , g p , , p rt

2 f Ga e B ei tra e z u r [n di sch en K u ltu r esch zch te . , pp . 3 5 4 f ; rb , g g , pp 3 6 i n e n i z Geschi ch te d er [n di schen Li ttera tu r . 1 ﬂ W t r t , , pp 9 f

2 2 2 The Religio n o f the Ved a

Ku m arila a m a of the Ved nta Philosophy , on e y fairly doubt the unredeemed stupidity of the Brahm a ns at

’ a n a y period of Indi s history . I would , for my part , question more particularly the expression “ all at once in the above statement .

a a a t Ment l revolutions r rely come all once , least

’ a of all in I ndia . The evidence of Indi s remarkably continuous records shows that every important

h as H indu thought its beginning , middle , and ﬁnal

A s a development . reg rds theosophy , its beginnings are foun d in the Vedic hymns ; its middle in the Upanish a ds ; a n d its ﬁ nal development in the Sys

a a a n d S a a tems of Philosophy , like the Ved nt nkhy

a m a a a a h a s of l ater times . I fr id th t Professor G rbe somehow gotten into the state of mind th a t there is

a a a a only one kind of good Brahm n , n mely , de d

a a a a a a a a Br hm n , to p r phrase s ying bout th t other

lﬁsh n ess a A a . S e Indi n , the meric n I ndian , foolish

a n d a — a ness , bigotry, cruelty g lore the m rks of these som e a m a a m Br h ns h ve left in their co positions , fool

a n d a s a . ishly behooves kn ves But there were , there i a re a an . U an , Brahmans an d Br hm s The older p

a a a a a a sh ds , written in pp roxim tely the s me l ngu ge a n d style as the s o-ca lled prose Brahm a n a (T a lmudic)

a a s a texts , ﬁguring l rgely p rts of these compositions , were composed by Brahmans who h ad risen to the “ ” conviction th a t not the w ay of works lies the The Beginn ings o f H ind u The os o phy 2 2 3

a a salvation th t is knowledge . Countless Br hman

: N a cik eta s v etak et u names crowd these texts and Q ,

Gar a a a a a n d a gy and Y j n valky , m ny others . Even

a a a a i the wives or d ughters of gre t Br hmans , G rg a n d M a itre i a a n d y , take part in spiritu l tourneys ,

a a a s a a i i n a occ sion lly , in the c se o f G rg the Gre t

F - a a 6 a n d a a orest Up nish d (3 . rise to subtler p precia tion th a n the Bra hma n men of the mystery of

a n d the world the riddle of existence .

The schol a rs mentioned h a ve been a ttra cted to their position by the i nteresting fa ct th a t the U p a n ish ad s n a rra te severa l times th a t the ultim a te philosophy was in the keeping of men of roy a l c a ste , and that these w a rriors imparted their knowledge to

a a w a a a Br hm ns . This is put in such a y th t the Br h

a a man , after h ving ired his own stock of theosophy

’ lays down before the king s superior insight . The king is then represented a s gra ciously bestowing his

a a . O saving knowledge upon the Br hm n nce or twice ,

a a a however , the king turns br gg rt , and m rs his gen e rosity by cl a iming th a t the wa rrior c a ste a re the

a n d a a a re real thing , th t they lone in all the world

m t a n d able to illu ine hese profound obscure matters . Thus th e extrem e ex a mple of this kind is n a rrated

‘ a a ve tak e tu Aru n i in two Upanishads . The Br hm n C ,

a a ignor nt of the doctrine o f transmigr tion , is com

1 Brihad A an a a an ish ad 6 . 2 Chan d o a an i sh ad r y k U p gy Up 5 . 3 . 2 2 4 The Religio n o f the Veda p e lle d to look for instruction to King P ra vah an a

a ivali him a a n d J , who receives gr ciously condescends

m a to beco e his te cher . I n the course of his preach ment the King says to the Brahm a n

B e ca s a s a m e c s u e, thou h st told , this do trine ere thi a n d u p to thy ti m e h a s not been in vogue a m ong th e

B a m a all s h a s re r h ns , therefore in the world overeignty m a a s a c a As a s ined in the h nd of the w rrior ste . surely we de s ire th at thou a n d all thy a n c estors sh all rem a in

e - s s a e h as d a w ll di po ed tow rds us , so sur ly to this y B a m a e s ss w no r h n ev r po se ed this kno ledge .

w a m a n d I doubt hether this st te ent , others of a a n a a a simil r ture , j ustify us in reg rding the w rrior

a As a c a ste a s the spiritu a l s viors of In di a . reg rds

’ P ravah a n a a iva li s a m King J st te ent , it is specious on

a F or a a a a n d t ra n sm i the f ce of it . wh t h ve roy lty gratio n to do with one a nother ? I n its essence the doctrine o f tra nsmigra tion h a s n o more regard for

a a a roy lty than for the lowest c ste , bec use its purpose is relea se from a n y form of individual existence (see

a a a the sixth lecture) . Then g in , the very texts th t n a rrate these exploits of the Ksh atriy a s a re u h

a W a a n d question ably Br hm a nic . ould the rrogance selﬁshness of the Brah m a ns h ave a llowed them to preserve a n d prop agate facts c a lcul ated to inj ure

m a a ? per nently their own st nding S urely not . The situation is so m ewh at a s follows : there n ever

2 2 6 T he Religio n o f the Ved a

H ere , I think , is where the good Brahman , of

a h a whom Professor G rbe will not e r, comes in . The

a m a a a a a s Br h n uthors of the Up nish ds , j ust high

a m a a ll a a m inded Br h ns of ges , were honest and liber l enou gh to permit a ll ﬁt m e n to p a rticip ate in higher

a a n d N a religious ctivity , in wisdom in piety . y , they express p a rticul a r a d m ira tion in such participa

a a a ll w as tion , bec use , fter , there to them something

x a ll a u ne pected in this . They were c rried away by

a a a it to a cert in ecst sy , the kind of ecst sy that goes

a a a a with p r dox , as when the son of a pe sant in Eu rope works his way to a professorship in a uni

A s a a a n versity . reg rds the R j s , or other obles , we

a m ust not forget , too , th t they were after all the

a ll source from which blessings ﬂowed . Even in

a a a a theosophic occup tion th e Br hm n rem ins , as I

a a a a as h ve s id before , the poor cleric with the R j

a a a n a his M ae cen s . I think th t y one who re ds these sta tements of roy a l proﬁcie n cy in the highest w isdom a ttentively will acknowledge th at they a re d a shed in

a a s a a the Up nishads , they are in the Ritu l , with

a t o en ev len t w goodly m ea sure o f cap t i h o i . I n other

a a -m words , the genuine dmir tion of high inded nobles is n ot n ecessarily d ivorced from the subcon scious

n ness th a t it is well to a dmire in high places . Eve

a a re lly good Brahmans might do th t . I f King J a n a ka of V id e h a punctu ates the Brahman Th e Begin n ings o f H ind u The o s o phy 2 2 7

’ Yajn a va lkya s brilli a nt exposition of theosophy by — repe ated gifts of a thous a nd cows w e m ay wonder

m a n d a a a a a who counted the , wh t Y j n v lky did with

— n A ata a tru a s a a them Ki g j g of Ben re , re l intellectu l

a s a a a m a a . he is , will not llow dmiring Br h ns to st rve

I think th at a saying of the modern sa ge a n d pious

1 a Pa ra m ah a n s a a a a scetic , the R m krishn , throws essenti a lly the right light u p on the ex ception a l ch a ra cter of the theosophic exploits o f kings : M e n a a a m a a as lw ys quote the ex ple of the King J nak , th a t of a m a n who lived in the world a n d yet attained perfection . But throughout the whole history of

a a m a nkind there is only this solit ry ex mple . His

x W e m a c a se w a s not the rule but the e ception . y

a a n d a tone down this st tement , pp ly it to the present question a s follows : Not a ll Bra hm a ns were i n te lle c tu all a m a a a t y or mor lly sound , but so e Br hm ns were a ll a s a of a a a a n d times , they were in the d ys C nk r

K u m arila a a a a , the intellectu l le ders of Indi ; brilli nt

a m a helpers from the other c stes , ore especi lly the

2 a a a a id a n d a id Royal c ste , lent occ sion l , this j ustly compelled a cknowledgm ent a n d a d m ira tion

“ I a m n ow com e a t l a st to the how of H indu

a a higher thought , th t is , my t sk is now to show how the m a in or essenti al thoughts of H indu theosophy

1 i Li e a n d a i n s 1 2 M ax M u R m a hr s h n a H s S . S e e e a i . ll r , , f y g , p 7 9 e a o e 2 1 . S e b v . p 9 2 2 8 The Religio n o f the Ved a

a a arose . I n the tr nsition from the n ture gods , the

a - a legends , the ritu l , and the folk lore pr ctices , to the

a settled theosophy of l ter times , many conceptions

ﬂit like ph a ntoms across the vision of these sp e cu

a lators or seers , sometimes not to be heard of second

ir . a a time The is ch rged with experimental , electric

a thought . No religious or philosophic liter ture of “ a ncient times h as buried so many lost children as the H indu in the storm a n d stress period that ends

a a with the Up nish ds . No people of thinkers have st a rted to re a r so many ediﬁces o f thought to be ab andoned without regret or scruple when found

a a w nting in the end . They h ve left behind them many a ruin which they might well enough have

a n d ﬁnished , within which the religious thinkers of

a a a a a m ny nother n tion , less ex cting , would h ve cheerfully settled upon a s permanent and congeni al

’ a a S a : ca n h bit tions . Philip idney s s ying Reason not show itself more re ason able than to lea ve o ff

a a d re soning on things above re son , oes not hold

a a with the Hindus . They would cert i nly h ve stig m a tise d such sweet re ason a bleness as the philosophy

h a d a . O n of sloth , if they ever he rd of it the

a a n d contr ry , the old questions o f whence , why , whither fascinate and enthra ll their thoughts from the tim e o f the Vedic Rishis to the present day .

m a a s m a a Re ark ble this y sound , we have re lly n o

2 3 0 The Religio n o f the Ved a

a we re d between the lines , there are those who mock

a a n d a I ndr , those who pologise for him

“ B e a s a v rin g lov ly p r i e to Indr , yin g one with the

a m s . E other , truthful p r i e, if he hi self be true ven ‘ a sa s a n ot thou gh one or nother y Indr is , who ever ’ saw him is a s a s h im ? , who he th t we hould p r i e

- ( Rig Ved a 8 . 1 0 0

Or aga in

‘ ’ b m ask w ? The terri le one of who they , here is he ‘ ’ N a v sa h im i s a t a ll y erily they y of , he not . H e m a kes shrink the goods of h is enem y like a gam bler the stak es of h is opponent

P h i — H s i a ut a m e O s . your f ith in , folk , Indr ( Rig-Ved a 2 1 2

a a a a ra ddha H ence they that h ve n o f ith are c lled g , “ a n i n d ra a inﬁdel , or , repudi tors of Every onw a rd m ovem ent of H ind u thought ta kes pl a ce a t the expense of the old gods of n a ture ; the divine a ttribut e becom es m ore importa nt th a n the m a a a a ythologic l person . The in dividu l n tur l history of the gods becomes a thing of m inor interest . I n this sense polytheism is dec a dent even in the hymns

R i ~ of the g V e d a them selves . It shows signs of

n goi g to seed for philosophy . The gods in turn perform a bout the s am e fe ats of cre ating a n d u p holding the world : the interest of the poets in the a cts h a s evidently incre a sed a t the expense o f the

1 R i V e d a 6 an d 2 1 0 8 g 7 . . 3 5 . . 3 . 4 . 7 . The B egin n ings o f H ind u The os ophy 2 3 1

n . a age ts The gods , too , we must not forget , h ve

a a a t ken , very mechanic lly , ﬁxed positions in the ritu l

. O n e a devoted to their service thing is cert in , in the host of ﬁgures that crowd the c a nvass in th e tra nsition period from mythology to theosophy the

‘ a r le a a n o c> . a re n ture gods pl y re l They , if not ex a ctl a a at a a a a y b ndoned , le st releg ted to subordin te

a n d a m a a position tre ted with co p r tive coldness .

Every em bodiment of the divine idea is now abstra ct

a or symbolic . The higher forms of e rly H indu re li ion a d a g oper te ecidedly from the ontologic l side ,

a . F a a n d from the severely intellectu l side ith piety ,

n a n d a sentime t and emotion , right wrong , invari bly

a take the second pl ce , as long as there is to settle

a m a n the question of the universe , the gre t cosmos ; ,

a a a the little cosmos ; time ; sp ce ; c us lity . There

a a fore , perh ps , the pl stic possibilities o f the early gods throu gh poetry , legend , an d the art of repro duction remain in India a co arse-gra ined exercise of second r a te power : one needs but to ca ll up for comparison the part that Greek mythology pla ys in

a Greek liter ture and art . It is interesting to test this on the person of one

a We great n ature god of the e rly time . h ave seen

i n m m that a very early prehistoric time , the co on

a n d a a s a period of the H indus I r ni ns , there exi ted

a s m a a s high view of the gods or l forces , the omn i 2 3 2 Th e Rel igio n o f the Ved scient guardi a ns of the mora l la w a n d order of the

A a A a a a a n d un iverse . vest n hur M zd Vedic V a runa a re a a -in - rta a n d the gu rdi ns chief of the , the cosmic

‘ m a a n m a n or l order of the universe d . Vedic Va run a

a h a s a a a in his ethic l strength Hebr ic ﬂ vor . By the side of even the loftiest ﬁgure a n d the loftiest tra its of the Hellenic or Teutonic Pa ntheon Va run a st a nds like a J ewish prophet by the side o f a priest of

A n d a a a D agon . yet wh t perm nent mor l strength

a a a a n d a b e h ve the H indus derived from V run , wh t comes of Va run a hi m self in the course of his de v e lo m e n t ? A a L p second r te Neptune , ord of the

W a t a a a - ers , mere st ge ﬁgure In the str ight lined a a dv nce , looking n either to the right nor to the left ,

a m a a to the recognition of the one Br h , the univers l

a s a a n d spirit , the on e Re lity , the consequent illu s o ri n ess a w of the entire phenomen l orld , there is re a lly no more room for righteous a n d stem Va run a

a a n a ca n a th n for idol of cl y , unless you m ke out th a t Va run a is but a p a rticul a r m a n ifest a tion of the

On e a a n d a a Br hma , then he is n o more import nt th n

a a n y other m a nifest tion . The absence of a stro n g chronologica l scaffolding is felt not only for the events of H indu history , bu t also for the events o f H indu thou ght It is the c u s

’ “ ” to m to speak rather glibly of l a te a n d ea rly in

1 S e e a o e . 1 2 6 b v , p .

2 3 4 The Rel igio n o f the Ved a

a rt a Ch an d o a a a thou the Th t , o f the gy Up n ish d . Lest some one should suspect this to be a m ere

a blundering thought for the nonce , a kind of fre k or

a am Di r h a ta m a s sport of mental rumin tion , the s e g hym n cont a in s the idea severa l times more ; for inst a nce in stanza 6 :

I n a c ask e m a a ignor n e do I h re the th t h ply know , Who did s u pport the six r e gion s of the world ” W a wa s s h t , for ooth, this one unborn thin g

The tenth book of the Rig-Ved a cont a ins the fa mous creation hymn This r e m a rkable production h as a lways interested S a nskritists pro fo u n d ly ; it h as a lso p assed over into the genera l

n a literature of religion a d philosophy . That gre t and

a W a D W sober critic , the l te Professor illi m . hitney ,

a 1 8 8 2 a m rem rked anent it in , th t the unli ited praises

h ad n a s an d which bee bestowed upon it , philosophy

‘ - A n a s a a . d poetry , were well nigh n use ting yet ,

a a 1 8 D e u ss en a m twelve ye rs l ter , in 94 , , who , I sure ,

a W a is not trying to contr dict hitney , bre ks out into

“ a a a : n new pr ise , more ecst tic th n ever I n its oble m si plicity , in the loftiness of its philosophic vision it is possibly the m ost a dmira ble bit of philosophy o f

A n d a a a a ca n olden times . g in , No tr nsl tion ever

” 2 a a do j ustice to the be uty of the origin l . I think

1 t o m P oceedi n o the m er ca n Ori en a l ci et v ol xi . c . r s A i S . . g f y , p 9 i s tor o P hi los h v i 1 1 a n d 1 2 6 H o o l . i a . y f p y , . , p rt , pp . 9 Th e Begin n ings o f H ind u Theo s ophy 2 3 5 we m ay gra nt that th e comp osition shows a good dea l

a n a n d . of r wness , uneven ess , inconsistency Yet it is perh a ps e a sier to underva lue such a perform ance th a n to ex aggera te its i m porta nce . It occurs in one of the e arliest litera tures of t h e world it brushes aside

a n d a all mythology , it cert inly exhibits philosophic depth a n d c a ution when it design a tes the fu n d am e n “ t al a a a m a s a c use of the universe not by n e , but th t

ta d cha m . ( ) , or the one thing ( ) But let my hearers j u dge for themselves

I T TA F RS S NZA .

N or bei ng w a s there n or n on -bei ng ; there w a s n o l a tm os h ere a n d n o sh be on d . Wha t covered a l p y y ,

w w h t rote ted 9 Wa s a t om a n d here b a c . there a h , y p f

o h w a t 9 less a byss f t e ers .

The poet describes as deftly as possible a pri

- m o rd ial a . wa s a ch os There not n on being , for th t is

1 unconceivable ; there w a s n ot being in the ordin a ry

W a w a ? experience of the senses . h t s there The poet in the n ext sta nza c a rries on his nega tion and then a bruptly presses forwa rd to a positive c o n elusion

S E O D TA C N S NZA.

N eith er d ea th w a s there n or i mm orta lity th ere

1 C Ch an dO a i . an sh a d 6 2 2 f gy U p . . . 2 3 6 T he Rel igio n o f the Veda

w a s n ot th e sh een o n i h t n or li h t o d a Tha t f g g f y .

On e brea th ed w i thou t brea th b i n n er ow er tha n it , , y p ; ” tru l n othi n wha tever else ex isted bes id e y g s . The poet is careful in his thought of what posi tive l wa s n e ta d cha m y . It is That O ( ) ; it exists

a a a and bre thes , but it bre thes in higher sense , with out bre ath (litera lly wind which is physical and

a a f a a m teri l . It is di ﬁcult to im gine a more c utious , or even a more successful attempt to conceive a n d

a a express ﬁrst c use or principle without personality .

Yet we m ust not fa il to observe th a t even so subtle a conception a s the neuter Th at On e is furnished

a a a b e with the nthropomorphic ttribute of bre th ,

a a all c use fter , in the long run , it must be decked out

a n d a in some sort of ﬂesh blood . The third stanz

a a d a t kes up new the escription of ch os , and follows it up with a secon d description of the prim a l force TH I RD S TANZA

D a rhn ess there w a s h idd en b d a rhn ess a t the , y

n n n u n llu m in ed ocea n w a s th is a l Th e begi i g ; a n i l . l ivi n orce w hich w a s en velo ed i n a sh ell tha t on e g f p , ” d otion a l r r w a s r by the m ight of ev f e vo bo n .

a w e a Unquestion bly have here the ide , frequently expressed in the Brahm a n a t a les of the creator

‘ a a A n a e Pr j pati . ccordi g to this th e prim l being b

1 S e e e o 2 0 b l w, p . 4 .

2 3 8 The Rel igio n o f the Ved

‘ ' ‘ can bei n g co m e out of non a sks the

2 . Chan d o gya Up a nish a d (6. M oreover it ignores the previously postul a ted Th a t Only which by its “ ” - term s elimin ates non being . The poet here u n question ably enta ngles himself in sh a m -profundity he h ad better left out a ll reference to non -being it is a term h a ndled by the H indus with a degree of deftness which is in the inverse ra tio to their fondness for it . The hym n continues with a mystical ﬁfth st a nza

a n d a n a a which is obscure , in y c se unimport nt . Then it t akes a wholly new turn into the direction of philosophic scepticism . This is quite unexpected in

“ ” a a O a the w ke of Th t nly , in whose mind cre tive

h a d n : a its desire spru g forth it ou ght to , ided by

’ a a own or the s ges cre tive fervor , go on to create the

a at a ll world , if it does nything

S I XTH S TANZA.

9 t 9 w eth Wh o ca n h ere rocla im i . Wh o truly hn o . p 9 Wh en ce h ither born w h en ce com et/i th is crea tion . ,

n th i s s id e a re the ods rom its crea ti n O g f g ,

h w c e to bei n 9 Wh o hn ow eth t en f rom hen ce it a m g .

EV E TH TA A S N S NZ .

Th is crea tion — rom w hen ce i t ca m e to bein f g ,

Wh eth er it m a d e its el or w h eth er n ot f ,

H e w h o is i ts overseer i n h i h es t h ea ve n g , — H e s u rely h n ow eth or p erch a n ce h e h n ow eth n ot . The Beginn ings o f H in d u The o s oph y 2 3 9

The avowed purpose of a ll philosophy is to a c

an d count for the presence of the world its contents , a s - a n d something which is not self evident , needs to be expl a ined beyond the point of m ere individu a l

a a m a . experience , or n lysis through e piric l knowledge The creation hymn performs this a ct not without some unstea diness an d with petul a nce due to scep ti ism a a n a c . In putting forth fund me t l principle without person a lity it does not fa ll far behind the best thought of l ater times inside or outside o f I n

ia a all a d . It f ils where philosophy f ils , in bridging

a a m a over to this p rticul r idealistic or pheno en l world , even a fter the fund a mental principle h as been a h stra cte d a a a n d - m a , no m tter in how r reﬁed non co mitt l

W m a a a . e form y expect , therefore , other st rts to

a a m . as a w rds the s e end The Veda , I h ve hinted

a a n a a before , cont ins stonishing number of ttempts to est ablish a supreme monotheistic being who is fa r “ ” e asier to handle th a n the monistic Th at Only ; a monotheistic god who , when once conceived , con

e n i n tl a m a ll W e a v e y ssu es responsibility . h ve seen more th a n once how suprem e divine action m akes a show of gra du ally deta ching itself from the persons of the various gods w h o ﬁgure in the e a rlier myth

a n d h o w a m u and cult , this c tion i presses itself pon the mind a s re a lly m ore import ant th a n th e p a rticu lar d ivine agent who w as a t a n y given time supposed 2 40 The R eligio n o f the Ved a

a to perform it . Cre tion of the world ; production of the sun ; spre a ding out of the sky and the e a rth ; — and lordship over all th a t moves or st a nds these

a a are some of the gr nder cts in world life . Even in the Rig-Veda these a cts are bunched an d thrown into the lap of a divinity by the n a me of Praj ap ati “ L a a a ord o f Cre tures . V rious e rlier divinities of

a a a a more or less bstract and speci listic ch racter ,

a S a especi lly avit r , the inspiring , enlivening principle

th e Tvash tar a of sun , and , a kin d of divine c rpenter

a rtiﬁce r a a re or of less import nt obj ects , blended in this product ; it goes a s far to rea lise person a l mono

‘ w a s On e theism as ever possible in India . hymn pictures Praj ap ati in very glowing colors ; he is

a a n d a true cre tor , ruler , and preserver , yet , it is

a d very interesting to observe , th t the escription of

a him does not , fter all , differ very materially from that

a - of the polytheistic god Indr in the hymn , Rig Veda “

2 1 2 as m a . . , y be seen from a comparison of the two

S ome of the stanzas of the Praj apa ti hymn are as follows : R i e a 1 1 2 1 g V d 0 . .

1 A m a s b . golden ger ro e in the eginnin g,

B was x orn he the one lord of thin gs e isting, T h e ea rth a n d yonder sky he did establi sh Wh at god sha ll we revere with our obl ation

1 R i -V ed a 1 0 1 2 1 g . . 9 h e h l so o D e us en eschic te d r P i o hi e v l i a i . S ee s G . . , p , , p rt , p

2 4 2 T he Religio n of the Ved a

a a a a deﬁn ble qu lity , Praj p ti cuts a sorry ﬁgure , and

a a a a a s m rks b ckw rd movement . There are , we

a have s id , many other mon otheistic conceptions ,

a n d a a symbolic , ritualistic , philosoph ic , which m ke

a a short spurt and f ll by the w y . The supreme being

a s V i va k arm a n a a is conceived g , f bric tor of the “ a s P a ra m e sh th in universe , he who occupies the ” “ S va a m bh u - highest summit ; as y , the self exist ” “ S k ambh a S as Dhata r ing being ; as , upport , “ ” “ ” i hata r A a a n V d d . Maker ; as , rr nger ; others

These are mere symbolism . I n another way a move in the direction of mono theistic pantheism is made through the p e rso n iﬁca “ l n a as a m a n a a l . tion of ture a gi nt , c lled Purusha

n h is H is head is heave , eye is the sun , his breath is the wind , and so on . Purusha reminds us of the

c a . osmic gi nt , Ymir in the Edda The notion that

an a a a n d a m is microcosm , or sm ll world , th t , con ve rsel a m a n ma cra n th ro o s y, the world is huge ( p ) is f widely di fused . Here are some stanzas of Rig

Veda 1 0 . 90

1 P s a a a . The uru h with thous nd he ds, s a a n d a With thou nd eyes thous nd feet , S a urrounds the e rth on every side , An d s goes ten di git yet beyond .

2 P a a e a ll s . urush , y , is thi world , a w as an d a The world th t th t will be . The Begin n ings o f H ind u The o s ophy 2 43

’ H e even rules th i m m orta l world

c m s s s a b Whi h u t u t in itself y food .

s a i s s m a 3 . Thu gre t thi his jesty b n s en Yet even eyo d in tr gth he goes .

a e h im all s a re A qu rt r of bein g . a s a re m m a Three qu rter i ort l beyond .

The m ost signiﬁca nt of a ll m onotheistic p erso n iﬁ c a tions is derived from the sphere of worship a n d

a a a a a a a ritu l , n mely the God Brih sp ti or Br hman sp ti , “ ” Lord of Prayer or D evotion . H e presents him self at ﬁrst as a mere personiﬁcation of the a ct of s_

i We the a n d pr ests . remember a preceding ’ statement that the Vedic poets consciousn ess is ih v a ded by a n d im pressed with the dignity a n d charm

far of their own poetic devotions . They go so a s to

‘ lift this very devoutness to the level of divi n ity .

I n Brih a spa ti we have a personiﬁca tion of prayer

a A a n d religious perform nce both in on e . bea utiful

9 a a - a W n O E a st nz of the Rig Ved has it he , rih s

a r a p ti , men ﬁrst sent forth the ea liest utter nce of

n speech , giving ames to things , then was disclosed a a a n d j ewel tre sured within them , most excellent

” 1 - pure . I n a nother famous hymn of the Rig Ved a ” V ac S a s m an , Holy peech , is represented the co p ion a n d a n d as a upholder of the gods , the found tion of

1 9 3 See a o e . 6 1 1 0 2 0 0 . . 1 2 b v , p . 5 2 44 The Religio n of th e Ved a

F all religious activity an d its attendant boons . rom a later time we have the signiﬁc a nt metaphoric statement th at Holy S ong ( Dhema) is the wife of Brihaspati j ust as Weapon (S en a) is the wife of

‘ I ndra . Brihaspati at ﬁrst is placed as an ally by the side

a a A a n d S a of the more reg l gods , like I ndr , gni , om , i n a their ﬁghts gainst demons and stingy unbelievers . The Vedic gods d erive strength from prayer and

a d o u — a s criﬁce , j ust as H ind men this is a f miliar conception from the beginning . The thought which underlies Brihasp a ti h a s in store for itself a greater future and a more permanent result i n the still more

a abstract Brahm , which is religious devotion in the

Of . F o r absolute . this in the last lecture the pres ent Brih aspati rises from h is modest position as aider an d abettor o f the w a r-gods to become father of the

u n gods , upholder of the ends of the earth . S and

’ a a L moon s ltern te rise is his work . ike a blacksmith

a a Brihasp ti soldered together this world . Th t hap pe n ed before the ra ces of the gods ca me into being ” perh a ps at the time when being was born of non ” bei n g . More tra nscendental are the exploitations in the direction of monotheism of such conceptions

1 h ou rn a l o the Germa n Ori en ta l oci S ee th e au o S et vol . t r, f f y , iii x . lv . , p 5 99 .

2 46 The Religio n o f th e Ved a

m a m a s s a s Ti e begot yonder he ven , Ti e l o the e e rth . T a c w a s an d a a h t whi h th t which sh ll be, urged forth by T m a i e , spre ds out . Ath arva- a 1 1 an d ( Ved 9 . 5 3 .

A a fter survey of these manifold , all of them more or less sh aky a ttempts to account for the universe

m a b e and man , one i pression , which I h ve spoken of fore , grows mightily . I mean the presence of intel

a A lectual subtlety , the bsence of sentiment . nything like a practical bearing of all these e a rlier m on oth e istic an d m onistic creations upon the Hindu mind a n d a n heart seem as yet almost altogether w nti g .

a a re In sense they not religious , but crudely philo

a s sophical . That is , if we deﬁne religion the inti m a a a m a n te , mutu l , personal rel tion between and the higher powers th a t surround h im . I n so far as they a re religious in this sense these monotheistic a n d monistic crea tions d o not a dv a nce perceptibly b e

a n a yond the st ge of the polytheistic ture gods , the

a . e x trava ritu l , and the sorcery of earlier times The ga nt power of Praj ap a ti is still nothi n g more than a cause for c ajolery :

— ’ Praj apati thou art the one an d there s no other Who do st en c om pass all th ese born entities ! ’ a a Wh te er we wish , while offerin g thee obl tions , M ay th at b e ours M ay we be lords of ri c he s

Ri - a 1 0 ( g Ved .

All this is fa r from being the ﬁn a l form of the The Begin n ings o f H ind u The o so phy 2 47

W h a s a higher religion . hen Hindu theosophy re ched its full growth a n d has stretched its lim bs we ﬁnd that a ll its va rious intellectual movements still keep on differing among themselves considerably , to the

a s . end , they did at the beginning But they are

a n a absolutely greed on on e point , amely , their ﬁn l

he s a va i a purpose . T ir is l t on rele se from the endless ch a in of existences in which de ath

a m rks the passage from link to link . This salvation ca n w a a be effected in only one y, n mely , profound a n d genuinely religious appreciation of the ide n tity ’ On e n of one s own self with the True Bei g . This rests upon the twin d octrine of Tra nsmigration an d

a n a Monism without which Indi would not be I di . The e a rlier forms of monotheistic a n d monistic speculation show no sign of a belief in transmigra

a tion . I thought it advis ble to let this belief m a rk

s e cu the division between the tentative , purely p

a th e an d l tive philosophy of earlier time , the thought

a a of the Up nish ds , which is in its essence truly relig

a a ious . The Up nish ds , with all their curvy move

n n ments and through all their ﬂutteri g thought , ever

a a a lose sight of th t gre t purpose of s lvation . How c am e the belief in transmigration in Indi a ; how it

a led to a pessimistic view of life ; how Brahm , the

O n e l , the Universa , the True , ﬁnally shaped himself from out of the mass of conﬂicting a n d yet co n ve rg 2 48 The Religio n o f the Veda ing thoughts about the Divine which we have sketched to -day and how release from the ch a in of existen ces through union with Bra hma m ay be oh — tain e d that will be the theme of our concluding lecture on the religion of the Veda .

2 5 0 The Religio n o f th e Veda

a pr ise and n ourishing gifts , are of a spirit very

a a simple . The temper of these things lmost guar n tees beforehand equally simple notions about death

a and future life . There is a par dise above , conceived

a a oftenest as a sol r p radise , where the gods are hav

a ing a delightful time . Man would be most h ppy to

a have a sh re in this delight , like the gods immortal . Therefore the gods are implored to let come to them the pious m an that has spent his substance freely in

‘ ﬁtti n l their behalf . Next this elementary belief is g y

i a n padded out with S mple rites d ancient legends . The bodies of the dead are burn ed a n d their ashes are consigned to earth . But this is viewed , symbolic

a n — ally , merely as act of preparation cooking it is

— a A called forthright for th t other life of j oy . rms and utensils , especially sacriﬁcial utensils , are buried

F o r a a n d n e cessi with the corpse . the occup tions

o f reta ties those who have gon e forth (p ) , as the

a re a m a s dead called euphemistic lly , are the sa e upon the earth , sacriﬁcing included . The righteous fore — fathers o f old who h ave gone forth in the past they

a a h ave found another good pl ce . Especi lly the ﬁrst royal man , went forth as a pioneer to the

an a n d d ist t heights in the skies . He searched found

a all a a n d a w y for his d escend nts . H e went before foun d a dwelling from which n o power can deb ar

1 i - 2 6 2 R Veda I 1 1 1 1 6 . g . 3 . 7 9 . ; 5 . 5 , ; 5 . 5 5 . 4 ; 3 . The Fin al Philo sophy o f the Veda 2 5 1

F a a a m orta l m a n . The thers of old h ve tr velled it ,

a - a and this p a th lea ds every e rth born mort l thither .

a la There in the midst of highest he ven , in the p of

D a a m a the Goddess wn , be s unf ding light , there

a etern al w ters ﬂow . There Yama sits under a tree

a a n a of beautiful foliage , eng ged in everl sting bout in the company of the gods ; there m ort a ls ga ther

’ a a a a a fter dea th t Y m s call to behold Va run . They

h ave left all imperfections behind them on returning

a to their true home , the rich me dows of which no

a a a re m on e can rob them . In th t pl ce there no la e n o r crooked of limb ; the we ak no longer p ay tribute to the strong ; all a like sh a re with Ya m a a n d the

a gods the fe st of the gods . U n dern ea th the co at of sugar the pill of death is l F bitter after a l. itfully the Vedic Hindu regales

m a a crav hi self with the hope of p r dise , but his real

ing is expressed in Vedic literature cou n tless tim es

“ a a m May we live hundred utu ns , surrounded by ” lusty sons ! On the wa y to Ya m a the dea d must

a - - th e p ss the two broad nosed , four eyed dogs , speckled a n d the d a rk ; a ccordingW m of

‘ a a a n d this myth these s m e dogs , origin lly sun moon ,

wa n der a mong men and pick the d a ily c a ndidates

a are a a th t to go on their l st pilgrim ge . S oon we

a - a he r of the foot snare of Yama . Think or do wh t

1 S e e a o e . 1 0 b v , p 5 . 2 5 2 The Religio n o f th e Ved

a a you will , death rem ins unc nny . The prospect of

a a a m p r dise is m rred to so e extent by visions of hell ,

a a a a a a the inevit ble n logic l opposite of p r dise , that d a eep place of bottomless , blind d rkness , which in a l ater time is ﬁtted out with the usu a l gruesom e

’ a - D a I n ern o st ge setting in the style o f nte s f , or the

a - a a a a t a w ll p intings in the C mpo S nto Pis .

F re u tio n rom the start there is the idea of ti g . To ’ Ya ma s blissful se a t o n ly they who h ave done good

a W e m a may spire . reme ber the belief th t the things

' sa criﬁced and given the priests (the zsh fap urta ) a wa it in highest heaven the fa ithful a s a sort of twin gu a rd

i an n . O n a gels , securing for them bliss the other “ a a a h nd , the oppressors of the Br hm ns , they who

S pit upon the Brah m a n a sit in the m iddle o f a p ool ” of blood chewing h air . The tears which did

a m n a roll from the eyes of the oppressed , l e ting Br h

a a O O a m n , these very ones , ppressor of Br hmans , the ” a s a a gods did assign to thee thy sh re of w ter . I n a n ea rly version of hell the s age Bh rigu observes some yelling men who a re being cut up a n d devoured by other m e n who a lso yell : S o they have d one to us in yonder world , so we do to them in return in

” 2 this world .

a t But now the H indu , subtle and the same time

a n d a naive , given over to rigid schematism mech n

1 Ath a rva-Ve d a 1 a n d 1 5 . 9 . 3 . 3 . 9 a h a ah an 1 1 1 a t at B m a 1 . 6. C p r .

The Religio n o f the Veda

a of th t belief is not yet present . But the transition

a from one to the other was e sy . I f men can die in

n o w a a heaven there is y, short of nn ihilation , to se cure pe ace for anything th a t st a rted out by being

a re- a im mort l . Next , the notion of de th in the agin e d world beyond was a fter all too sh a dowy ; it

a a l cked the practical d ta of experience . It was very “ n a tura l to tra nsplant the consequences of re -death

a a n d a to this e rth , the home hearth o f de th where men , like ﬁsh die at every wink of the eye . H e who must die aga i n comes on to do it on ea rth where the

— a trick is so well understood lo and behold , we h ve

a a the essenti l of metempsychosis , namely succession of lives a n d de aths in the c areer of on e and the same

fa r being . I am from believing that even such smooth

a f a reasoning , t ken by itself , su ﬁces to ccount for the

a presence o f this importa nt d octrine in Indi . The germs of the belief in transmigration are very likely to have ﬁltered into the Brah m anical consciousness from below , from popular sources , possibly

- a a n o n A a . some of the borigin l , ry n tribes of India

Brahmanic al religion has a l ways borrowed immensely

a n d a a from folk beliefs pr ctices , an d has alw ys man aged to imp art to these borrowings the look of integra l Brahm a nic a l doctrine .

’ L ike a will -o -the -wisp the belief in transmigration

1 e i es See A ed Bertholet S eelen wa n derzm N r. 2 of th e i i i . S lfr , g ( r T he Fin al Philo sophy o f the Ved a 2 5 5

a a a We a ﬂ res up in m ny p rts of the world . he r of

a a a n d it mong the Egy p ti ns the Celts , but it has developed most signiﬁcantly a mong the Greeks a n d

d u e a m H indus . Its wide vogue is to fusion of so e of the simplest observations an d reasonings about

a ca n a life and de th , such as scarcely f il to come

m a n - to the m ind of primitive . It is pure folk lore . Three suppositions are required for this belief :

F m an a a irst , has a soul , separ te and sep rable from the body .

S a an d econdly , anim ls , plants , even inanimate

a a objects simil rly h ve souls .

can Thirdly , all these souls change their habita tions . The belief th a t man has a soul d epends in the

a : F m in upon two observations irst , breath of life

’ a a L a and its cessation fter de th . ife s bre th is con stru ed by primitive observers as a n entity which

a n d a a a lives with the living body le ves it t de th .

’ d a W a . S e c hen life s bre th ep rts , the soul departs o n d l d y, intercourse of the living with the ead con

a tin u es in d reams and h llucinations . This shows

a d th a t the de d after all exist . Primitive man oes

n n ot recog ise illusions .

n a an d a n d The belief in a im l plant souls , even

f elz i on s eschi ch tli che Volhsbu cher e di ed P o esso i ed e ich o R g g , t by r f r Fr r

M i H a e a 1 0 ch ae S chie e . S . . l l ) , ll 9 4 2 5 6 T he Religio n of the Veda

a a souls of inanim te objects (fetish) , is b sed upon A h the sam e sort of simple logic . nimals ave both

’ a a life s bre th and so m e me sure of reason . Nomads ,

- a n d cattle raisers , hunters , inhabitants of forest sea

a a coast are thrown into intim te intercourse , e ch with particular cl asses of animals whose m ental resources

’ n ot n w a are o ly obvious , but often clash ith m n s

a interests . Cle r up into the high literature of beast

’ fable and fa iry-tale survives the folk s very re a l

- : belief in reasoning , soul inhabited animals see Rey

’ F ox n . ard the an d Bre r Rabbit Primitive man , too , i n the search a fter his own origi n has often blun d ered into the notion that man is descended from on e or the other animal . This has given rise to the

a n d n very important religious , political , eco omic institutions known as Totem ism .

A s Law- u regards plants , the H indu Book of Man d forbi s the chewing of red rosin , doubtless because

a n d d n ot it looks like coagulated blood , bloo m ust

‘ n be d ru k . The tree is supposed to be alive . The

a weird twilight sh pes of trees and plants , the sough of th e w in d in the leaves of the forest -tre es again suggest life in the vegetable ki n gdom .

a d a n A s reg r s inanim te thi gs , we need but remem

’ a d ber the child s rel tion to its oll , or , that children punish with their own oft -t asted pen alties the stick

1 S ee von N e elein A rchi v u r R eli i on s wi ssen scha t vi . 2 6. g , f g f , , 4

2 5 8 The Religio n o f the Ved a it the following est ablished items of faith : Every living crea ture is reborn in some organic shape ; every livi n g cre a ture had a previous existence an d every living creature is aga in a n d a g ain the prey of

a ll a ll death , until in some life desire and activity as

d a the o utcome o f esire shall h ve been laid aside .

a a o This is the H ind u salvation , n mely , bsolute r sig

a nation of the ﬁnite , futile , illusory world ; cess tion l of the wi l to live , and the act of living . This of itself produces union with Brahma. Not until mor tal m a n has c ast o ff every desire of his heart does h e

a We n o w enter immortal into Br hma . have arrived

a at the thought or the position of the Up nishads , the

n L last in the lo g line of Vedic texts . ike all Vedic thought , the thought of the Upanishads is not sys

te m atic an a n d a . , but tentative , f ciful , even rom ntic It

w a feels its y through m isty , wavering , sometimes

n conﬂicting begin ings . The more rigid conclusions come l ater on in one or the other of the so-ca lled systems of H indu philosophy . S till even i n the Up a nishads so important a doc trine must be est ablished on reason . There are two

a . F questions to be sked irst , why must the soul

a wander from life to life secondly , why does its h bi ta tio n ff a a di er from life to life , li ble to reinc rnation a t one time a s a n anim a l high or low a t another as a human being of various degrees ; and at vet an The Fin a l Ph ilo s o phy o f the Ved a 2 5 9 other even as a god F o r our convenience we m ay

a a nswer the second question ﬁrst . The celebr ted

L a w - a n a t Book of M u , a time when this doctrine h as a n d a a a a become cut dried , te ches th t Br hman priest who stea ls the subst a nce which h as been e n trusted to him for sacriﬁce to the gods will in his 1 Wh next existence become a vulture or a crow . y Bec a use the vulture an d the crow m ake their livin

m a n a . a . by ste ling food Brieﬂy , is wh t he does

a n Note the superb moral possibilities of this te chi g .

- ha rm a This is the well known doctrine of , or deed , now fa mous wherever men a re interested in the

m D a n a . d evolution of the h u n mind eed the will , ” a s a a or desire , the H indus c ll it , b ck of the deed ,

r a n d a n a e essentially one th e s me thing . O desire

’ m a n s n ature is founded ; a s his desires so a re his e u

d e avo rs a a re . , as his ende vors so his deeds By his deeds the character of his next birth in the round

a m of existences is regul ted , for he is hi self the sum

ha rma a h as of his own deeds . I f his in given life a a a a a a s ccumul ted for him good b l nce, it were , the n a n d n ext life will be delightful oble ; conversely , if

a s his life is evil , the next birth will be , consequently ,

a L a a — a a lo w and degr ded being . ife is ch r cter ch r

a n d m acter inherited inherent fro previous existence , and ch ara cter m odelled and sh a ped by the deeds of

1 2 Man n 1 . 5 . 2 60 The Religio n o f the Ved a

m a the present existence . Now we y answer the ﬁrst

a Wh a a t all ? question , n mely , y must the soul w nder

a a n d a a A e to rele se from life union with Br hm . y , to

a s a a a be sure , the fr gr nce of tree in blossom so the

a a a a a a fr gr nce of good deed is wafted f r , s ith the

‘ Chan d ogya U p a nish a d . But even the best deed is a thi n g from its very n a ture limited and vitiated by the ﬁ nite . It rewards itself , it punishes itself , accord

a ing to process of automatic psychic evolution , but the fruit of the ﬁnite ca n its e l e o n l ﬁnite

“ “ a a a a Artabh a a F Y j nav lky , s ys g in the Great orest

” 2 a a a m a n Up nish d , if , fter the death of this , his

a speech goes into ﬁre , his bre th into win d , his eye into

m e a r e the sun , his ind into the moon , his into the dirc

a a cttma n tions of sp ce , his body into the e rth , his self ( )

a a into ether , the h ir of his body into plants , the h ir

a a of his he d into trees , his blood and semen into w ter, — wh at then b ecomes of th e man ? Then sp ake

a a a a : a a ! Y j n v lky T ke m e by the hand , my de r

Artabh a a a n g , we two must come to understan ding ” a . A n bout this privately , not here among people d

n A n d a they went out a d consulted . wh t they said was DE ED ha rma a n d w a a w a s D E ED : ( ) , h t they pr ised ‘ h Verily , one becomes good throug good deed , evil ” through evil deed .

1 1 0 5 . . 9 .

9 Brih ad ara n ak a an i sh ad 2 1 y U p 3 . . 3 .

2 6 2 The Religio n o f the Ved a

1 . L a n d a a a ove of life , bhorrence of nnihil tion tra nsmigration ensures life in som e form for ever a n d eve n

2 . The twin ghosts of fa ta lism a n d predestin a tion

W a n a re a . d a a as l id here will deed , with ch r cter their

a a result , rule every destiny , nothing is ccident l , no

- M a n thing is pre determined . himself , free from

a n outside interference , is the rbiter of his own desti y .

3 . It involves the perfection of retribution rewa rd a n d pun ishment a dj ust themselves autom atic a lly a n d

a a d org nic lly to virtue an d vice . It opens wi e the

a n d a n d door of hope to the lowly oppressed , checks

’

. n the excesses of the cruel mighty Byron s despairi g ,

M ethink s we h ave sinned in some old world ” An d s is H thi ell ,

loses its sting. It is m ere j ustice . But it is the j ustice that knows how to rewa rd merit j ust a s u n

n h o w a erringly , as it k ows to p unish sin inexor bly .

n o a a a m There is hum n being so hedged in by c l ity ,

d a a m a a vice , and egrad tion , but wh t he or she y st rt on the upwa rd ro a d by some act of d etermin a tion

a m e m a for good . I f the wish , Gr nt y he ven now,

a m a fa ils of fulﬁlment , who knows th t it y not be fulﬁlled in the tra in of heroic e ffort ?

An d yet the deep -seated instinct of life which

a a a a m kes men all over the e rth , Indi included , w il The F in al Ph ilos ophy o f the Veda 2 63

d a a n all their ead , goes h nd in h d in higher forms of H indu religion with the a pp a rently sincere expres

a . sion of a desire to be rele sed from life Pessimism , a t n a a n d ﬁrst eg tive , in the end positive profound ,

m W all beco es the ruling theory of H indu life . ith the

a a a n d a attr ctions , fascin tions , be uties of life , life is

n a felt to be a fetter , or a k ot which ties the he rt to the world of sense ; an d relea se (mohsha ) from the

' everlasting round of lives (sa m sa ra ) is the Hindu

n ir an a a salvation ( v ) . Buddhism l ter on expresses the urgent n eed of s a lva tion from existence in its

- f well known fourfold doctrine of su fering . Its ﬁrst clause establishes the truth of suffering : Birth is su ffering ; a ge is su ffering ; disea se is suffering ; union with wh at is n ot loved is su ffering sep a ra tion from what is loved is su fferi n g. The conviction that a ll life is futile is expressed h ardly less distinctly in the

a 2 a n d Great F orest Upan ish d (3 . 5 . where hunger

a e a thirst , woe and delusion , g and de th , desire for

n a n d a childre , desire for possessions are lumped like a s a the evils and v nities of life , before the highest

‘ h a al s . A l knowledge been attained nyhow , the principal Hi n du systems of religion and philosophy

1 H ow m an i h s are as I can n o el y b rt p t , t t l H ow m an et to com e n o m an can sa y y , y

B ut h is a on e I n o an d n o u el t l k w, k w f ll w l m i e al h w a That pain an d grief e b tt r l t e y. ’ - - M r o S ou h I n di an o son u o ed in th e Rev . Dr. oh n o i s n s ( t F lk g. q t J r

N e I dea s i n I n di a . w , p 2 64 The Religio n o f the Ved start out with th e a ssura nce th a t the world is full of

a n d a a a su ffering , th t is their p rticul r business to

a n d m account for it to re ove it . We m ust not forget th a t the perpetual d ecay a n d death a n d repla cem ent which is the gist of h uman life when looked a t purely from the outside is n o t

v a redeemed in India by any theory , or instincti e f ith in a m gener l advance ent . There is in all H indu

h O e n o thought n o expression of p for the race ,

m a a theory of better ent all long the line . E ch in d ividu a l m ust attend to his own uplifting that is to free him from a world whose worthlessness is co n

n i n A d e m e d unmeasured terms . dmitting that this is to no sm all extent mere theory ; that the avera ge

a H in du worries along , sust ined by life , hope , sun

a n d P shine , what not , whence the theory The question has frequen tly been put point blank H ow did H indu pessimism originate ? I believe th at

a a the answer , or at le st a parti l answer , may be made wit with some degree of certainty , to India herself ,

m a n a a n d through her cli te , her ture , her economic

a a n ess im conditions , furn ishes re son ble grou d for p

A s a m ism . reg rds econo ic conditions political eco n o m ists say that the va lue of human life in a n y country m ay be estim ated by the a verage wage of

a A a m a d e n its e rners . low c ste servant y to ay be gaged for a w age of ﬁve cents a day out of which he

2 66 The Rel igio n o f the Ved a

a a a a in the l nd of Beng l , i f nywhere on the f ce of the

a a n d s a civilised e rth , the doubts misgivin g th t beset hum a n life a t its best m ight perm anently h a rden into

a the belief th t life is a sorry a ffa ir . H indu litera ture th a t comes from these l a nds shows us th a t the

A a m a ry ns did not succu b to this ch nge , for they

a a a n d a rem a in gre t remark ble people . But this h abita t of theirs unquestion ably left a n indelible

m a a m a i pression on their ch r cter . The ent l subtle n a ess of the r ce did not perish , but their bodies

ff a a a d a su ered hypochondri , mel ncholi , yspepsi — c a ll it wh a t we m ay conquered the co n quering

A a w a s ry n , whose stock no doubt the product of a

a n d a n a m ore northerly invigor ti g clim te .

Now it is tim e to remem ber once more th a t the — conception of the On e True Being let us now c a ll

a m a— h a d a a a it Br h risen to consider ble height , p p are n tly long before the doctrine of tra nsm igration h ad a m a n d a t ken hold o f the Hindu ind , est blished

a a in it the theory of desp ir of the world . Even side from such a theory it is n atura l for the m ind of m a n in every clime a n d time to evolve so m e grea t power

a a a th t is behind the phenomen of the world , to est b lish to its o wn satisfa ction so m e sort of perfect principle th a t is underne ath this obviously imperfect

a n d m a a world , then to long for so e kind of ssoci tion

0 a a ll with th a t power or principle . 5 te ch us higher The F in a l Ph il o s op hy o f the Veda 2 6 7

a n d s W religions religious philo op hies . ithout doubt the H indus did thi s before pessi m ism a n d i n d ep e n

n d e tly of pessim ism . But when p essim ism bega n to

a n a all t int the H indu view of life , then the eter l

a ll On e a n d force , the root of , the True Perfect

Thing o ffered the only logica l esca pe from the evils of existence .

The theory of the Brahm a a n d the theory of tra ns

a a o f migr tion united like the two br nches a river .

The wa ndering of the soul through the rea lm s gov erned by dea th m ust be the co n sequence of its

a a a a As a s a sep r tion from Br hm . long l sts the will

a a s m a to live this life of de th , as long this will e ns

a n d a ﬁnite desires ﬁnite deed , so long the soul rem ins sep arate from Brahm a in the ch a in of successive lives

a a n ew a ka rma and de ths , e ch life sh ped by the of

a a a n the precedi n g life . Esc pe from this ch in c be a ccom plished only by union w ith the S ingle True

n a a . Bei g, the Br hm H induism h as aga in in this m atter t a ken a rem ark a n m a m ble turn , if we test it by the or l te per of the

m a a m W . estern ind I t is kind of du listic p essi ism, in which the good th at is in the wo rld a s well a s the evil th a t is there a re both m a de to emph asise the

a a a evil . It is pessimism th t is re ched through both

a a a n d a venues ; the venue of evil , bec use it is evil ;

a a s the ven ue of good , bec use it su ggest by its very 2 68 The Religio n o f the Ved a

W e W terms the existence of evil . esterners h ave lea rned one w ay or a nother to endure this n a ughty

a world f irly well . But when it becomes too b ad we a re apt to rem ember th a t the refuge is with the

Om a nipotent Power . Th t is the silver lining to the

a m cloud of h um n existence . The H indu ind turns this the other w ay ; the silvery sheen of Bra hm a h a s a cloud lining . The conception of this O n e True

a ll Being , out of which ﬂow visible things , might h a ve been a n a nchor of strength a n d a he a d -spring

a n d A a a of hope joy for the H indus . p lp bly pos

a a ll m e n sible consequence of their thought is , th t

a d a a a a ll a re h ve the ivine or Br hmic sp rk , th t micro co s m s o ff — m a — b a , ﬂung for so e re son y th t superb

a a m a . a m crocosm , the Br h I f so , then individu l hum a n existence m ust be b ased u p on truth a n d

m a a a m a wholeso eness , n o less th n the Univers l Br h .

a Not so did the H indus proceed . They l vish upon the Brahm a a ll im a gi n able a ttributes of p e rfe c

a n d a a a a tion , then proceed to pply the s me st nd rd to this world : o f course they ﬁnd it by contra st a

a a a very sorry a ffa ir . The world ce ses to be desir ble

m m a a a ho e in which one y live , sust ined perh ps by

m a the hope of better things to co e , bec use it is me a sured by the sta nd a rd of Bra hm a a n d foun d

W a m a a a a m a a . w nting hen the Br h is pr ised , th t Br h

a a n d a which is lifted bove hunger thirst , bove grief

2 70 The Religio n o f the Veda

’ a n d n of the divine in one s self , the conseque t

a ll a a a n d submergence o f th t is tempor l illusory . It is time n o w th a t we return to the last question

’ - a which I propounded for to d y s lecture . H ow did

bra kma On e a a the , the , the Univers l spirit , ﬁn lly sh a pe himself from out of the mass of ideas whose

w a s n a s constant drift in the direction o f one ess , or ,

a a a ? n e we may ﬁn lly c ll it , monistic p ntheism O of the main circumst a nces of the higher religious thought of the tim e j ust precedi n g the Up a nish a ds w as a stro n g monotheistic tendency which seemed to d evelop simultaneously a n d pe a cefully a long with ” a O the mon istic ide s , such as the That , the nly, the Being . I n the Upanish a ds monotheism is practic a lly at

a a a ab an end , where s the ttempts to design te the stract conceptions j ust mentioned emerge from the st age of tremulous venture to conﬁdent and fa miliar

a n a re st teme t . Yet they not any on e of them the

n ﬁn a l n a me of the Universal Bei g . Even the

Up a nishad mind seem s to prefer something more

a t ngible and suggestive , something that after all has attributes . I n the seething caldron of the earlier speculation there occur yet two other conceptions which h ave become pretty well cryst a llised even before the time

a a of the Up nish ds . The ﬁrst of these is the con The F in a l Ph ilo s o phy o f the Ved a 2 7 1

“ ce tio n al m a n m a p of the , which e ns ﬁrst breath , ” a n d A s far a then self . as the e rly poetry is con

cerned there is not the le ast doubt about the prim a ry

m ea ning of d tm a n . It is familiarly correlated with “ ” 2 a h . d i m a n wind , the bre t of the gods The or soul of m a n a fter d ea th returns to mingle with the

‘1 a wind from which it is supposed to h ve come . The l a ter Ved a abounds in crude a n d fa nciful psycho physical observations in which the p a rts and func tions of the human body , the little cosmos , are correlated more or less skilfully with the phenomen a

An a of the outer world , the big cosmos . import nt

a a thought of this sort is , th t the hum n body is per

’ ' a a ra n a s a tma n s v ded by plural bre ths , p or ; these

a n d a e o vivify the body , are the essential p rt , the g ,

a a n o f the livi n g individual . S ever l of the older U p ish ad s a L a a contain a f ble , resembling the tin f ble of “ a the belly and the m embers . The vit l powers

a are qu a rrelling among themselves for suprem cy .

a a a They bring their c se before Pr j pati , the lord of

a a a a a creatures . Pr j p ti dvises them to le ve the body one by one a n d to observe which loss affects it

d e most . The voice , the eye , the ear, the m ind

F or th e m ean i n of tma n th e e du ced s e m of th e sam e o d i n g , r t w r “ th e on omi n a se n se of se se e the au ho i n Ameri ca n ou rn a l pr l lf , t r j

' o P /zz lolo xvi . . 2 1 . f gy, , p 4 9 - 6 d 8 . 2 1 0 . 1 8 . . Rig Ve a 7 . 7 4 3 I O 1 6. 0 . 1 2 . 1 . . 3 ; 9 3 ; 9 3 2 72 The Religio n o f the Veda

a d a p rted , discommoding the body quite a good e l .

a w a s But when the bre th on the point of departing , j ust a s the proud steed from the Indus would pull a n d a a n d te r the pegs of his tether, so it pulled tore ” a A n d the other vit l powers . they yielded the palm “ al m a n to the . H ence a text d ecl a res : From the al m a n a ll the members spring into existence . O f all things th a t come into existence the ei tma n is the ” ﬁrst .

al ma n s a re a d The , or breaths , ﬁn lly conceive as

m a ( i nform a com ing fro single , the un iversal bre th , “ e o A a a a ° . 3 or self, or g Br hman text decl re Ten

' (kinds of) bre a th dwell in man the universal a tme m is the eleventh : all the breaths a re contained in

a ai rma n a a him . Th t is , the , fter its supreme pl ce in

h a s the own self been permanently ﬁxed , is trans ferred on exa ctly the same terms to the universe

n i tm em m a . e outside of The , the lord of breaths , is

a a at the s me tim e the lord of the gods , the cre tor of all beings ; all the worlds are an emanation of his great universa l self : ﬁn a lly the d tma n is the all . It is e a sy to see th a t with all the reﬁnement of

d i ma n a a h as the term in its ﬁn l outcome , it cert inly

at a a strong physical touch , le st in the beginning of

a a a its use . The ﬁn l sh ping of the ide consisted in a a a atm cm ssoci ting , or r ther fusing , with this another

m a a f a con ception , coming fro tot lly di ferent qu rter ,

2 74 Th e Rel igio n o f the Ved minded a n d gifted people th a t becomes for a while

a n d personal god , at last the divine essence of the

a universe . The conception is intellectu lly n o t as subtle and abstract a s the monistic philosophical ” o f O conception That nly True Being , which

a comes entirely from the he d . But from the point of V iew o f heart -felt emotion it is the most exa lted

Me divine conception o f gentile folk . S uch is ora lzma n ot , used in the neuter gender, yet the mas

n a e rso n iﬁca culi e God Brahma who , fter a renewed p tion is placed at the head of the later H indu so -c a lled

“ a a a bra kw a trinity , Br hm , Vishnu , and Oiv The is

bra k w a . the word , the truth in the word is Through of a kma heaven and earth are held together .

am mo a n d ora kma The two conceptions of , in

a their origin , respectively , the physical and spiritu l

con ce essences o f the un iverse , are fused into one p

a re . S tion . They used in gen eral as synonyms till

a ora lzma there is tendency to use , Holy Thought , as the design ation of the universal principle in the ” al ma n S a outer world ; , elf, as the s me principle

m an in the inner life of . The conviction that the

‘ bra kw a without and the a tm a n within are one and

a a a a a . the s me , th t is the re l religion of the Up nish ds

a The power which oper tes in the universe , creating, sustaining, and destroyin g, the power behind this imperfect world th a t perch a nce moves on to some The F in al Ph ilo s o phy o f the Ved a 2 75

ﬁnal development the power th a t manifests itself in every living thing — this eternal power is identical with our own innermost an d truest self, equally imperishable when stripped of all its external and a a a ccident l circumst nces . This convictio n is em ' “ a a m ta t foa m a sz b lmed in the f ous words , , Thou ” a rt a a aa m ora kma a s mi Th t , or , I am the ” a m a a Br h . These are the slog ns of higher religious thou ght ; a n d they cont a in the corolla ry th a t the

a a s world of things which we see in sp ce , we ideally assume it to be with our eyes and bodies , themselves

a a re a a phen omen , mere sh dows c st by th e one truth — the in n ermost Personal S elf identica l with the

S ora k ma outer Universal elf, the Now we have seen th at our empiric al knowledge which shows us a m anifold va riegated world where in

of a /m m a n d truth there is only , a body where there

al ma a ora lzma is in truth only , or the in ourselves ,

a a a . th t all th t is mere ign or nce , distraction , or illusion

a a re The things th t un folded before our eyes in space , those thi n gs to which we ourselves belo n g with our

a a re n o t ponder ble bodies , are not true entities , they

l Th e C a h olic m s i c oh an n es S ch eﬁi er ca ed An elus Sile siu s t y t , J , ll g (born arrives at th e sam e e n d in a stanz a of his collection o f ' ' ’ p oe ms call ed C/zer u oz m seizer Wa n aem m a n n

I ch b in so oss wi e o gr G tt , E r i st w ie i ch so k l ei n I ch k a n n n i ch u n e ihm t t r , " E r ﬁ e m ich n ich s i n b r t e . 2 76 The Religio n o f the Veda

m ci ne a . As the long as this is not recognised , the ’ ’ “ sa a o za a a H indus y there is y ignor nce , or, more “ ” a a n d a n r liter lly philosophic lly escience . O they ” ma /a All a say that there is y illusion . else side from

a a d this single truth is mere mir ge in the esert , an d is so far as it m ust after all h ave some kind of a con n e ctio n a a a a with Br hma, h ve some re lity in Brahm , it is n o more real th a n the reflection of the real moon

a which we see trembling on the ripple of the w ters .

n Even the very conception of escience or illusion is ,

n ot n of course , real , because it can be an ihilated , an d

a a a W a wh tever is tempor ry is not re l . h t induced the

- a - a n d a - a a time less , sp ce less , c use less Br hm to enter ,

a a m n a upon the esc p de o f this ph en o e l world of time ,

a an d a a sp ce , c usality , the Hindu thinkers c nnot tell

a us . Their mythology is full of crude ide s of the

’ primitive being s loneliness and desire to m ultiply , but these ide a s belong to the lower forms of their religion they are not entertained by their philosophers . This i s the point where H induism like every system of

’ a a 1 6 idealistic philosophy bre ks down . Pl to s

' ’ ’' the em rea /iss zmu m ; K a nt s a zag a n sic/z ; the

’ ' a a a re all Up nishads Th t only True very well , but — ’ the world of phenomen a to expl a in that aye there 5

a the rub . This pesky world of plur l things , full of

a —w h a n d n o t irra tional qu ntities y does it exist , is it pounding along toward som e e n d th at will sh ow a

2 78 The Religio n o f the Veda

a a d the other , smell , he r , dress , understand , recognise - h as the other . But i f on e himself become Atm a a

a S a a n d m (th t is , elf by me ns of what who should he then see ? By m ea ns of wh a t a n d whom should

a a ? he then smell , he r , address , u nderst nd , recognise

a n d a m I n brief dry langu ge , being hi self the subject , a n d there being n o object , there is no cognition nor

n conscious ess .

’ E m erson s keen a n d terse poem on the Bra hma in

a a a a a a which the Br hm itself spe ks , ppro ches this ide m of absolute unity . But the chilly sombre the e is m a de warm a n d glowing in these li n es which m ay be counted among the best in the English l a ngu age :

red a s a I f the sl yer think he l ys, Or if the sl a in think he i s s l a in They k now n ot well the subtle w ay s

k e an a an a a d d . I ep , p ss, turn g in

F ar an d m e a forgot to is ne r , S a a n d s a re am h dow unlight the s e,

a s m e a a The v nished god to ppe r ,

a n a m An d one to m e are sh ame d f e .

They rec kon ill who leave m e o ut When m e they ﬂy I am the win gs

a m an d I the doubter the doubt .

An d I the hy mn the B rahmin sin gs .

The stron g gods p ine for my abode An d v a S a c S v p ine in in , the red e en B u t thou m eek lover of the good

F m e an d b ack a . ind , turn thy on he ven The F in a l Ph ilo sophy o f the Ved a 2 79

But we are concerned with the va lue of the U p a n i

a a s a w a a sh ds religion , in orld which for pr ctic l

a a m an purposes must be dmitted to be re l , for who

a a m a a for pr ctic l purposes ust be dmitted to be re l . The (; v e tagvatara Up a nish a d st arts out with the old question

W c are b ? an d hen e we orn Whereby do we live,

e o O e k w B a m a u s a t whith r do we g y who no r h , tell w c m m a a a hose o nd we bide here, whether in p in or in

a ? S m n a n c e ss ple sure hould Ti e, or ture, or e ity , or c a c m b e c s a s c a h n e, or the ele ents on idered the use, or i s c a P a a i s S m S ? he who lled urush , th t , the upre e p irit

The Up anish a ds answer for practica l purposes The S upreme S pirit th at is a like in the universe — l m a n a l. and in that is the essence of It is Being ,

a n d without a secon d , without beginning without

m a a n W a end , without li it tions of y kin d . h tever

a n a there is , or seems to be , mind and m tter , ture

a n d m a n a n a a a . , is one subst nce only , mely , Br hm

a a a a a a n The s me Y jnav lky , whose desper tely r tio a listic a n swer to his wife M a itreyi we h ave j ust

A a a a a w . heard , t kes lso a more hum n vie of the tm n

a as This is told in the frame of a qu int little story , follows

k h a M ai re i an d Kat a an i a ava a d two w t . Y jn l y ives, y y y Of these two M aitre yi k new h ow to discourse about the

k h ad 2 n d B r hadaran a a an is a . i y Up . 4 4 . 5 2 8 0 The Religio n o f the Veda

bra k w a Kat a a n i a e a y y , on the other h nd , kn w only wh t

m e a re s a N o w a a a a wo n su ppo ed to underst nd . Y jn v lky desired to c h ange his life of householder to th at of m reli gious her it . ” M a itre i sa a n ow m y , ys he, I sh ll retire fro the

an d a s a e m a condition of householder, p r li in ry divide ” m an Kat a an i a y goods between thee d y y . Then sp ke “ M a itre i O a all its y I f, lord , this whole e rth with

a e m e c m m m a we lth b longed to , would I then be o e i ort l , ” “ ” n ot ? B m a a a a a O or y no e ns , replies Y jn v lky . nly like the life of the ri c h would thy life be we alth does " a not c rry with it the expectation of i m m ort ality . Then replied M aitreyi Th at through whi c h I do not become m m a a a m e ? E x m e i ort l , wh t good is th t to pound to ” a k a a a a r ther thy nowled ge . Then Y j n v lky Truly u wa a v a an d n ow tho st previously de r to us , belo ed l dy , a s c a W a x thou h t in re sed our love . ell then , I sh ll e pound

a a s a All s it to thee ttend then , to wh t I y thin g of the an d a are a n ot world, every rel tion in the world de r to us

c a a c a ai ma a be use of their own v lue , but be use of the ,

c W b a s s a their true essen e . ife, hus nd , on , we lth the high

a an d a s s th e st tions of priest w rrior the world , the god , a a n d a c c are a c a Ved , the s riﬁ e de r to us not be use of

' a c a s a tm a a their own v lue, but be u e of the , their true

s c As as an s m w e sen e . one gr ps the tones of in tru ent ith the instrum ent itself so a re grasped all things when the

m i a a a a re i a a s . a gr sped Truly he th t h th seen , he rd , c e an d atma a w ognis d , understood the he kno s the whole ” world .

We m ay be sure that Yajnava lky a does not re ally intend to expound to his beloved M a itreyi the ex

1 ma /ma H i s Li e a n d S a i n s 1 n um e Ra kri s . Cf . , f y g , p 3 5 ( b r

2 8 2 The Religio n o f the Ved a

A A n d a a m o f the lmighty . ﬁn lly the s e thinker a rrives at the l ast possible co n clusion : Knowledge

a r and love of God e ultim a tely one a n d the s ame . There is no d ifference between pure knowledge and

W e a pure love . might h ve predicted th e same

w a ll result . To a religion hich strives with its might

’ to know the truth , truth s sister , love , does not long

a an rem in a str ger .

a a a a a s a a Y jn v lky , we h ve seen , ab ndons his wives F and goes to live in the forest . S uch orest ” ' H ermits ( ziltoﬂz o z) must h ave been common in

a riti I ndia severa l centuries before Christ . Buddh c

m a n d a a cises the , decl res himself as ag inst their a scetic life a n d pra ctices a s a hindra nce rather than a help to a life of perfect freedom from p assions a n d

a a desires , a life of tru e em ncip tion . H e himself

a all a a in advoc tes moderation i n things , s lv tion “ ” a cluded . H e prefers the middle of the ro d , as

a n d sa m ed ia v ia m a d/z a nza both he we y (the , or y

A 00 B . C . a e M arga ) . bout 3 a clever Greek by the n m of M e gasth e n e s w a s the a m bassa dor of the G rae co Persia n king S e le uk os a t the court of Chandra gupta

li r — 2 B i n the city of Pata p u t a (3 1 1 30 . C) . Chandra — gupt a S a ndra kottos or S a n d rokypto s a s the Greeks

a — h a d a a A c lled him succeeded , fter the de th of lex a a a a nder the Gre t , in founding the gre t I ndi n empire

n d a i n s 1 8 n um e Ram a kri s/zn a H z: Li e a S . , f y g , p 3 ( b r The Fin al Ph ilo sophy o f the Veda 2 8 3

a a a a of the M ury d y n sty , the l rgest empire known

i i n a M e a sth e n e s a up to th a t t m e Indi . g wrote work ’ c a lled [n a ioa which cont a ins m uch import a nt in

m a a a o f a for tion bout the Indi his d ay . H e tells th t these ascetics were indi fferent to the good or evil

a a m a n a all O th t h ppens to ; th t being, in their pinion , is dre a m like illusion ; th at they rega rd the world a s cre a ted a n d perish able ; a n d believe th a t God who h a s a a m cre ted it perv des it co pletely . Considering

a n m the source , th is is uncom only good description

m a a a of th e pessi istic p ntheism of the Up nish ds .

Alexa nder the Grea t himself w as much impressed “ a with these S ges of the F orest . H e sen t on e

n es ik ritos a A a O to t lk with them . fter h ving been l a u ghed a t by the a scetics for his full dress of

a h at a n d a n d a m ntle , , boots , told to lie n ked upon

a w a s the stones if he would le rn from them , he

a a a a ﬁn lly initi ted into the H indu ide , to wit , th t the best doctrine is th at which removes not only

a m a n sorrow but lso joy from the soul of .

E volu ti on a n d E th cs Professor H uxley in his i (p .

6 h as n a 5) subjected the H i du ide l to severe criticism . According to him the s umm u m oon a m of the Hind u is a st ate of i m p assive qu asi - som n a mbulism which but for its a cknowledged holiness might run the

a risk of being con founded with idiocy . It le ds to

a a a a the b ndonment of property , soci l ties , f mily 2 84 The Religio n o f the Ved

f a n d a a a fections , common comp nionship , until all th t rem a ins o f a m a n is the i m p a ssive a tten u a ted men d ican t - a a a monk , self hypnotised into c t leptic tr nces which the deluded mystic t a kes for foret astes of

a a a h as ﬁn l union with Br hm . Professor H uxley in m a a ind the extreme c se of Yogin of the l ter time , who confounds hocus -pocus a n d humbug with re li io n A s a a a a g . a m tter of f ct the Up nish d religion

a n d a a is a religion of perfect freedom , equ lly as m atter of fa ct the religious o f the Upa nish a ds do

ﬁnd it a dvisable a s a rule to reti re from active life a a d a fter h ving done their uty in ctive life .

’ Yaj n ava lkya s step m a rks not only the new order o f thought but a lso the new order of life which the

al m a n -ora nma m a religion of the i poses upon Indi . I n fa ct we m ay s ay that henceforth Indi a lea ds a

d . ouble life The ﬁrst is the life of every day . The

’ fragile hum a n creature enters through the mother s

h as womb , where it been protected by the pious

a a n d a b e pr yers ceremonies of its p rents , into the

n . wilderi g sunshine of this world I f it only knew it , it would be gl a d that the ka rma of its former exist ence entitles its soul in the present existence to the

a W shelter of a hum n body , howsoever lowly . orse might h a ve h appened in the h az a rd o f the lottery of

a a a a tr nsmigr tion . Birth me ns th t the soul in ques

a n a h as tion h s ot yet joined Br hma . He who not

2 8 6 The Rel igio n o f the Veda

a a second birth , or regener tion . The little mort l

a m a n a a a becomes in higher sense , bec use h is te cher

a a a te ches him the Veda , syll ble by syll ble , word by

a a . D word , st nza by stanz uring the period of h is d iscipleh o o d he is th e devoted serva nt of his tea cher

a a a s who , throughout Hindu tr dition , is reg rded even

a better entitled to respect th n his own parents . No m h ow a n d o wn a atter rich powerful his f mily , he now

a a a lives obedient to his teacher , t king c re of his w nts to the point of gathering his ﬁre -wood an d begging for him in the village , humble and chaste in his own

a a a life . I n return he obt ins from his te cher the s cred

d a. a knowle ge , the Ved Especi lly , the sacrosanct

S a i a a a a t a vitr , that f mous brief st nz which an e rly time carries within it the presentiment of the deep

a a a theosophy th t is to come , by pl cing in the rel tion of c a use an d effect the physic a l an d spiritual essences of the un iverse

T a S a a h t lovely glory of vit r , T h e a o d c m a he venly g , we onte pl te

u r s a m O pious thoughts he h ll p ro ote .

After he h as absolved the study of the Ved a he

a - a becomes full grown man . The teacher , ccording to the be a utiful a ccount of the Ta ittiri ya Up a nish a d

I I I a ( . ) , dismisses his pupil with the following l st

Ri -V 6 1 a o e 8 6 e d a 2 0 see . . g 3 . . ; b v , p The F in al Ph ilo s o phy o f the Ved a 2 8 7

“ ° d o inj unction Tell the truth ; your duty , do not neglect the study of the Ved a ! A fter h a ving

a a given to your te cher your gift of love , see to it th t the thre a d of your ra ce be n ot cut o ff ! D o not neg

a a n d lect truth , duty , he lth , property , the study of the Ved a ! H onor your mother as a god ! H onor your f a ther a s a god ! H onor your tea cher a s a god !

Ho n or your guest a s a god L ive a n irrepro a ch a ble life ; honor your superior ; give a lm s in true spirit !

When in doubt follow the j udgment of Brah m ans of tried authority !

Then he p a sses into the life stage of full-grown m a n an d a , husband householder H is gre t

a re a — a n d duties n ow worship and s criﬁce to the gods ,

a a re a i the begettin g of sons . The l tter of gre t m

a a portance , bec use they c rry on through unbroken

a a F a gener tions the cult of the M n es or thers who ,

n w a a a in a vaguely inco sistent y, are still c rrying on — h a ppy life in the a bodes o f the blessed between

a s a tra nsmigra tions we must suppose . This rew rd for their supposedly very pious lives . It is at the end of this st age th a t we m ay suppose M i Yajn a va lkya t akes le ave of his beloved a treyi .

The curta in now drops on the scene o f a ll tem pora l

m a n d interests wife , children , ho e , prop erty . It is a curious f a ct th at in theory a t le ast the higher religion of the Up a nish a d begins where the religions of other 2 8 8 The Religio n o f the Veda

a re peoples conten t to conclude their o fﬁces . Hav in g disciplined the young Bra hm a n h a ving t a ught

a n - a - him how to live orderly , god fe ring , god pro t e ct e d life ; h a ving secured s a fe continu a tion of his ra ce through pious sons ; a n d h aving ﬁn a lly ga ined his a dmission to the hea venly home of the blessed — F athers wh a t m ore is needed ?

Not so the H indu . Over this pigmy religion which

a a is eng ged only with the needs of the ponder ble ,

a m a n a s a a a perish ble , towers gi nt the gr ndiose con ce tio n a w a n o p , th n which , in its y, higher is possible , that the True in m a n is in fa ct the O n e True in a ll the

a : Universe . There is one etern l truth of this we our

a re a . a m a a selves p rt The distr cting , isle ding , dhesion ,

a a cemented by every sense , to divided individu l ex iste n ce a a in world of illusory p hen omen , come n o on e

a a re knows whence , but none the less cert inly f lse ,

a n d a quires time p tience to undo . The Hindu

a m a d f a ma s a theory ssu es four st ges or e (liter lly , “ ” hermitages ) in the life of m a n a fter his rebirth a t

r a s h a the investiture . The ﬁ st two stages , we ve

a re d isci le h o o d a n d e . seen , p hou sehold rship Then “ m a F o re st d w e lle r o r co e the two st ges of _ H ermit ,

n m a a d WW HC . I n the her it st ge he

a n d m a m simply lives in the forest , y yet keep u p so e

a n d a n d con nection with wife children , continue h is a r a a a a ll s c ed pr ctices . But in the l st st ge worldly

I N DE X

A A e m is T m a s 2 8 1 K p , ho , A e x a e th e e a 1 8 l nd r Gr t , , A i i es I ia 2 1 2 8 2 bor g n of nd , 4 , 75 A s a c o s 6 1 0 1 1 A a t e e a a s 1 6 1 b tr t g d , 9 , 9 , 3 , lt r , hr lt r 1 1 1 2 2 Am e sh a S en t a s H o I m 3 5 , 9 , 4 p , y ” l A ok a o r P i a d a ssi B u d m o a s 1 c y , rt l , 3 3 ff. d h ist E m e o 1 A a 1 0 p r r , 9 , 5 3 nc , 3 A va m edha o se - s a cri ﬁce A r a S ee I 1 6 . a g , h r nd , 7 ndr An ira s se m i- i i e ie st s g , d v n p r , v in r Di i A s , o osc , 4 6 , 0 , 1 1 6 g ur 9 ff 4 4 , 3

1 1 0 1 1 2 . 1 1 1 0 4 , , ﬁ, 4 , 6 , An u e t i l d a P e o 9 q rr n , 5 4 1 6 1 2 7 , 7 A i o e of B oe o i a m o e nt p t , th r

Ad i i 1 0 . o D i sc i 1 1 6 , f. o u t 3 ff r , i a s 8 2 1 2 0 1 2 — A , 7 , 9 , , . , A ri m s 8 d ty 9 ﬁ p hy n , 7 , 79 1 m e a i th e ; of o , A s a a s m s 6 1 1 5 3 n ng w rd p r (ny p h ) , 4 , 9 1 1 A a a a Te x s 0 2 0 3 r ny k t , 4 9 , 5 , 9 i a n d S om a 8 “ A , 7 A a i De m o of e gn r t , n Grudg , “ A i G o d i e 8 gn , F r , 9 , 1 9 1 1 2 1 6 9 , 9 , 5 ff , Ar e st e a t om o ism r d n hrop rp h , s n f s a s D 2 44 ; o o a , 8 1 6 U h ( wn) 5 , 9 3 , 5 i , 1 60 ; h s e sce o m A ri a S ee ta 73 d nt fr . R e a e i i 1 6 ( g ) , ; Art a bh a a a eo so e 2 60 h v n l htn ng 5 g , th p h r , o u ce f i c i o 1 , 9 , A a m a 1 2 1 1 p r d d by r t n 3 ry n , 9 , 3 4 , 5 3 1 8 o e i t o of m e n S ee I -I i 5 ; p r g n r Arya n . ndo ra n a n A u 1 1 8 se a A a s I ia e o a ica ( y ) , 3 9 , 5 ; rv nt ry n , nd n , g gr p h l o f th e o s 1 62 a n d h is o e ie ce o f 2 g d , ; p r v n n , 3 o e s s o of 1 6 2 A a S a m a a e o m a sso br th r , t ry , ry j , r f r “ A i at a v e d a s Om n i c ia t io n gn J ( , 9 1 6 1 8 Asce ic ism c it ic ise 4 , 9 t , r d by Ah a l a s o o f 2 2 B d a 2 8 2 P ro y , t ry , 9 ud h , ; by A ha m bvra hm a a sm i I a m fe sso r H u x e 2 8 , l y , 3 th e B a m a 2 Asce ic a e e 2 8 8 r h , 75 t w nd r r , z a m S A u a Ma O a z A s ha . ee t a h r d ( r d ) , R 1 2 0 1 2 6 1 2 2 A = Ah . S ee su ra ra 1 ff , , 3 3 , 3 u , 3 3 As a Ath a rvan ira sa h e ssi s ur g , bl ng A Ai r am a 1 2 . S ee a m a a n d c se s 2 6 2 y , 9 ry n ur , , 9 A at a a t ru 2 1 2 2 Ath a rv a - e a 1 2 . j c , 9 , 7 V d , 7 , 5 ﬁ, 3 9 ,

A a Em e o 2 . 0 it s eoso 2 0 kb r , p r r , 5 ff 4 ff , 77 ; th phy , 9 2 9 2 I ndex

A m a S e m e S i i B ah m a a s o r B a m a a t n , up r p r t , r n , r h n Te x s 8 2 0 8 2 1 1 2 0 . 2 8 0 . S ee 7 , , 7 fi, t , 4 5 4 , 9 B e at B a m a a s a i : s ee E i a B rahm a a n d of. r h r h n p t r h s Atm o s e i c o s 2 a i p h r G d , 9 p t Au re n z e b E m e o 2 B a m a ic a i o so ie s 2 g , p r r , 5 r h n l p h l p h , , A e s a a n d e a m u a v t V d , tu l e a io s o f 1 1 2 B a m a i sm e x e of 2 r l t n , 3 , 5 , 4 , r h n , t nt , : 1 1 8 c i i c i s e 2 2 1 co a s e r t d , ; ntr t d A u Li i e si natio n W i B u i sm y , v ng, d g th ddh , 3 of fire a n d m a n 1 1 8 B a m a S a m a a e o m , 3 9 , 5 r h j , r f r a sso c i a i o 1 1 t n , 9 , B a m a - e a am e o f r h V d , n Ath a rv a — e a 0 V d , 4 B rah m o d a o r B a m a y , r h B a o ia i fl e ce o n Ar v a d a eo so ic i e s byl n n n u n y , th ph r ddl ,

a n e i io 1 1 2 1 6 . y r l g n , 3 3 , 3 5 ﬁ B e f B a s e e s 6 1 1 0 a o i e a s e tit 2 . k h h , 9 ﬁ 7 , 9 r th_ l f , n y , 5 5

1 1 2 2 2 2 C . A m a 77 , 9 4 77 , 9 7 , 7 , 9 , f t n “ 2 2 m a e sse t o B i a s a i Lo o f P a e 5 ; hy n ddr d , r h p t , rd r y r , I g7 B eh i st a n o c c e i o m in B u a 2 1 2 1 2 8 2 a e r k , un f r ddh , 3 , 9 , ; d t sc i io o n 1 of 1 8 h i s s e e o f a c r p t n , 4 , ; p h r B e i a n d n o n - e i 2 t iv it 2 68 ng b ng, 3 5 , y , B i sm 2 1 0 8 uddh , , 3 , B e a n d th e m em e s lly b r , a e o f 2 1 f bl , 7 C B e n fe T e o o 1 0 2 1 0 8 y , h d r , , B e i c Lo i i a m nt n k , rd W ll , 9 B e r a i n e A e 2 ab a la s = Ké e os 1 0 6 g g , b l , 7 C p ﬁp , B a a o ld o fo r Go d C a n d ra u t a o r C a a h g , w rd , g p , h ndr 1 0 1 0 1 u a 1 8 2 8 2 9 , 3 , 3 4 g p t , , B a a a i a 2 0 1 2 8 1 a a a a i o so e 2 2 1 h g v dg t , , C nk r , p h l ph r , , i e 8 B a o io 1 2 1 . 2 2 h kt , d v t n , 9 5 , 7 C D e o i o Ca s e s s em o f 6 8 f v t n t , y t , 5 , , 7 , B h ri u a sa e 2 2 2 6 e sio a a i s 8 g , g , 5 4 ; r vul n g n t , Bh ri v a n i ra sah a m e o f it s e a i o t o e o so g g , n r l t n th p hy , Ath a rv a - e a 0 2 2 V d , 4 B im i sa a a B is 2 1 C a stgr a n d P o u x P o u b r , uddh t , 9 ll ( l B a m a th e im a e i d e u k e s 1 1 0 1 1 r h , ult t p r n ) , , 3 e i le 8 1 1 8 2 1 1 2 2 C e e s ia o s 2 p , 7 , , , 3 , l t l g d , 9 2 8 2 60 m e a i o f th e Ce e s a n d Ce e i m 4 , ; n ng rb ru rb r , yth

o 2 0 2 a s a o f 1 0 . w rd , 5 , 73 ; fin l h p , 5 fi in o f 2 W i o u a t Ch an d o a - a is a 2 g , 73 ; th t gy Up n h d , 3 4 , i u e s 2 e ssi m is i c tr b t , 7 7 ; p t c o ce i f 6 1 Em ee a o o 2 C a a a . S C a n p t n , 7 77 ; h ndr gup t ndr ’ e rso n s oe m o n 2 u a p , 7 7 ; g p t i a o i 2 66 2 8 . C a se . D P o e sso 1 1 fin l un n w th , , 9 h , G r f r , 5 Ci . Atm a n I 73

2 94 I ndex

e s i a s lic a n d i a F t v l , p ub tr b l , 2 1 4

e is 2 6 . F t , 5 17 H arid ru m ata a eac e 2 2 h , t h r , 5 e m f B a m a ism i e , em o , S F r bl r h n H e a ve n a n d E a rth . ee Dy 1 8 o c i o o f 1 9 ; p r du t n , 3 9 , a u s

C . A i 1 5 8 . f gn H e e a sis e o f Dio sc i l n , t r ur , o a n d F o r n n 1 1 1 Fj rgyn j gy , 1 1 3 oo H i s o o f Fl d , ndu t ry , 4 5 , H e ll d e scri tio n s o f 2 2 , p , 5 1 43 He no the ism (K a th e n oth e o e s - e e s 2 8 2 2 8 8 F r t dw ll r , , ism ) , o u s a e s o f i e 2 8 8 F r t g l f , 4 , H e ra c le s a n d thre e -he a de d e i e e a o io s o f Futur l f , rly n t n , Ge ry o n ; H e r c u l e s a n d 1 2 4 9 , 4 9 fi e e - e a e Ca c s 1 8 0 thr h d d u , He m i s 2 8 2 2 8 8 r t , He s i a - e s a 1 8 t V t , 5 Hie a i c e i io o f e a 60 r t r l g n V d , ; b e lo ngs t o th e up p e r a e s a i e 2 2 6 G g , r v r , 3 , 5 c a sse s n l , 7 7 P e s 0 a e R . o so 2 2 G rb , , r f r , H i e a A P o e sso ll br ndt , , r f r , G ar a a n d a i th e o so gy G rg , I 79 fi h e rs 2 2 . p , 3 i ndu a n d Gre e k Mythology Ga ru tm a n t th e su n 2 1 0 ( ) , c om a e 8 p r d , 3 8 2 1 Hindu l i fe a n d institutio n s Ga tha n a ra a n s a h a ise s g y , p r i e se e i io u s nt n ly r l g , 3 , 4 o f m e n 1 6 , 9 H o i e ss co ce io o f 1 0 l n , n p t n , 9 e e o o o f th e o s 6 , , , H . Gh f d g d 3 o i s E W . P o e sso p k n , , r f r , 1 6 1 2 1 “ 3 : 5 5 - i a ises 1 6 - G ft p r , 9 Ho se sa cri fice 2 1 2 1 6 r , 3 , i e sa c e 1 8 8 G rdl , r d , Ho use - B o oks (Grih ya sfi o s I o - E u o e a o s G d , nd r p n w rd a s 1 1 2 8 tr ) , 4 , 7 7 , 5 9 , 5 for 1 0 8 ; e e c a sse s o f ’ , thr l , H ux le y s c riti que o f a sce ti 8 1 c o o o o f 0 7 , 9 ; hr n l gy , 9 , cism 2 8 , 3 e a i e im o a ce o f 9 3 ; r t v p rt , H m s a is ic a i o f l n y n , rt t qu l ty , 8 0 e a i e c e a 9 , 9 , 9 3 ; r t v r 2 0 l l 7S : 3 e ss o f e i o i i — 6 n th r r g n , 9 3 9 ; da i ly o rde r o f the ir a p I e a ra n ce 0 c a a c e p , 9 If ; h r t r o f 1 8 o o f 1 I o a ce o r e scie ce , 4 77 ; gl ry , 9 9 gn r n , n n , o s e o f o e i i 2 6 G p l J hn , b g nn ng 7 o f 2 0 6 I u si o m a a 2 6 2 8 8 , ll n ( y ) , 7 , Grae co—P a t ia e s o f I n Im a e s a se ce o f in e a r h n rul r g , b n V d . d i 8 a , 1 4 9 e e a n d Hi u m o o I i a a n d P e si a is o ica Gr k nd yth l gy nd r , h t r l com a e 8 c o a c e e e 1 1 1 8 p r d , 3 nt t b tw n , 4 , ’ e e s e s im a e o f e i o w n I i a a o f e i i o s 2 Gr k t t th r nd , l nd r l g n , ; e i io 8 eo a ic a iso a i o o f r l g n , 4 g gr ph l l t n , Gri h a sfitra s see H se 1 1 h e r a e c im a e y ou ; n tur , l t , ”

Boo s e tc . 8 2 6 k , 5 , 5 I ndex 2 9 5

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t o E o o 1 0 . C . 2 1 o f e o so 2 1 thn l gy , 3 f 5 ; th phy , 9 I o -I a ia a n d I o P e rk u n a s Li u a i a G o d o f nd r n n , nd , th n n E o e a T e 1 1 1 1 1 ur p n hund r , , 5 P e rsi a n a n d H i ndu religio n c o a s e 1 1 8 ntr t d , P e si a am e s i n a rta 1 2 r n n , P e ssim i sm 2 1 2 2 6 , 3 , 4 , , 3 ; ac ik eta s a eos e 1 2 it s o i i 2 6 it s a N , th oph r , 9 , r g n , 4 ; ﬁn l 2 2 x a i o 2 6 3 ﬁ t n , 7 N a n eti n o n o 2 P i o so i t s e a io t o , , , 7 7 h l p hy , r l t n 8 0 i a e m 2 1 1 8 a c c a i e 1 0 . S ee Th e N tur yth , 9 , , , p r t l l f , 1 8 1 2 a u e h e o so 4 , 5 if ; n t r p p hy mom e a in e e s 8 i n P oe u s A o o a n d Ma s a s n l g nd , 4 ; h b p ll r y , i e s 2 1 8 r ddl , 7 4 e o a o i sm 2 0 P i sch e l P o e sso 1 1 N p l t n , 7 , R , r f r , 3 ha n s f h e el m - e a P o e ic i s i N id a o t S a a i o . V d , t n p r t n , 17 P o a e i i o 2 3 7 p ul r r l g n , 4 , 77

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i s a i o so . h d p h l phy , 5 5 If S e le u k o s a G raeco -P e sia , r n i 2 8 2 k ng , Ta m 2 0 2 1 2 2 2 S e - o si s 2 8 l ud , 9 , 5 , lf hyp n , 9 , 4 “ Ta a s c e a i e e o S e a i e o f I a 2 p , r t v f rv r , n , w f ndr , 44 S e im e e a o f o s 2 3 7 nt ntal r g rd g d , Ta t toa m a S L' T o u a rt th e 2 0 0 , h ” T a 2 2 6 2 S a e a a Mo Em e t , 3 3 , 9 , 75 h h J h n , gul p h Ta e o a m s i c 2 8 1 ro r 2 ul r , J hn , y t , , 5 Te a c e a n d i 1 8 8 2 8 6 S a a m e P e sia E ic h r p up l , , h h N h , r n p , Te l-el-Am a a c e i o m 1 4 4 rn , un f r a e s o f 1 1 1 S a a P a n d u ra n P a i t bl t , , 3 5 h nk r g nd t , Te m e s a se ce o f 8 2 1 p l , b n , 9 Te e s i a o s 2 Si s e i io o f 1 0 rr tr l g d , 9 kh , r l g n , “ T e o so e i i s o f Sk a m b h a S u o 2 2 h p hy , b g nn ng , , p p rt , 4 2 0 8 2 1 2 1 im e o f it s S om a ha om a a a n d , 5 , 9 ; t ( ) , p l nt , a ea a ce 2 0 2 2 1 i o e sse om it p p r n , 9 fi, . l qu r p r d fr , 77 , a ce e e it o i i a e 1 2 2 1 8 p l wh r r g n t d , , 3 , 2 1 2 it s a o s 2 1 1 1 it s c io i n if ; uth r , 9 , 4 7 , 75 ; fun t n 2 2 : c o o o o f 2 e i c e i io 6 1 7 hr n l gy , 3 3 V d r l g n , 5 , 4 7 ; T o Do a 1 1 1 in A e s a e i i o 1 h r ( n r) , v t n r l g n , 4 7 ; m e a e Th ri t a a n d Ath w a 1 6 bro ught fro h v n by y , 4 T s se c f a n e a e 1 6 1 6 e r , o , gl , 4 , 5 ; p hug t 9 T e f son ifie d 8 2 1 2 a s , o d o , 1 1 1 1 8 , 7 , 9 , 7 ; hund r g , 4 im e th e m oo 1 1 T , a e Ti m e n , 3 F th r , ” e so i S o s o f G o d Li a ia e , 2 4 n , thu n n p r n fi d 5 To em i sm ° m o f , 1 8 2 6 yth , t 3 77 5 T a sc e e S a e s o f i e o 2 8 8 a o s , 2 4 t g l f , f ur , 4 , r n nd nt l g d 4 - T a s u ce o s . S tobha s o f th e S am a e a g , 6 , 1 66 V d , r n l nt d 9 ff T a sm i a io o f so s 3 7 r n gr t n ul , 3 , 2 1 1 2 i S u n i e sa o s i o f 5 7 , 2 4 , 2 4 ; o i , un v r l w r h p , 77 7 r g n a n d e x a i f 1 0 o e i o o f m a n a o o , 2 4 4 ; p r g n t r , p l n t n 5 7? 1 1 1 a s s e e a n d a e o f 2 ; e s e e s 3 9 , 4 ; h p h rd d t , 5 7 W t rn im a e o f 2 6 1 e e a se e o f o s o e c s 1 2 . find r l t bj t , 7 77 t t , r l ‘ m S ee S a i a a n d S i i r a o , 2 8 v t r , y fr 5 — u n a n d m o o a s o s 1 0 T a s a e o s 6 S g , 5 , r n p r nt g d , 9 3 9 , n d ’ 2 5 1 1 5 1 fi. S u n - Ma i e 1 1 2 T i a A t a 1 6 d n , if , r t p y , 4 1 1 1 2 T u a n d u t 1 2 8 5 fi, 7 r th untr h , ' S ii r a He io s 8 6 8 2 Tu i st o a e o f Ma s 1 0 y ( l ) , 7 , 9 , , f th r nnu , 4 Tu ladh ara a low -ca s e th e , t “ -M i e h e S u a. S ee S u n a o so r 2 2 ry d n p , 5 S u e e or i o - i Tva sh t a r 1 1 1 2 0 tt , w d w burn ng, 9 , 9 , 4 , 4 ' “ S v a a m b h ii Th e S e f-e x T i i o f th e o s 8 y , l w l ght g d , 9 , ist i n 2 2 2 0 g, 4 3 I ndex

i i s o f 2 c a a c e U g nn ng , 4 ; h r t r of i t s i e a e 2 6 6 l t r tur , 5 , 5 , 7 , U d d alak a Aru n i a th e o so 8 0 it s com o se s 2 2 8 , ; p r , 7 , , e 2 2 1 6 1 it s m e e s 2 8 0 m o e p h r , tr , 4 , ; d Mo ism o f a c u i i it in i i e a o f. S ee sc o o Un ty , d n q r ng h l , i 8 8 8 S ee Ri - i e se e e o i is o 1 2 6 . e a Un v r , thr f ld d v n , g V d o f 1 1 6 e a a n d A e s a m u a , 9 , 9 V d v t , ut l a is a s 2 2 2 0 e a i o s o f 1 1 1 8 Up n h d , , 5 if , 9 , r l t n , 3 , 2 1 2 2 2 2 2 2 8 ; e a a n d Ma a a a a 1 6 5 , , 5 7 fi, 74 , 7 V d h bh r t , i sco e o f 2 ; c i i c a e a a i o so 2 1 d v ry , 5 r t l V d nt p h l phy , , 5 , e s im a e o f 8 ; Hi u 2 2 t t , 5 7 , 5 nd e s im a e o f ; i flu e ce e a s Conco a ce of 1 8 t t , 5 7 n n V d , rd n , , o f o n e s e i o so , W t rn p h l p hy , 3 5 e a io of t o i a V i a la a a c i m a e 1 1 5 5 : r l t n r tu l , gp , r ng r , 3 Vi v a k a rm a n a ic a o o f g , F br t r ” a o s 8 i e i ca W i u i e se 2 2 Ur n , 4 ; d nt l th n v r , 4 “ a u a 1 6 Vidh at a r A a e 2 2 V r n , 3 , rr ng r , 4 A sa a s 6 i s u 2 1 8 U rv a i a n 4 , 6 . 1 g , p r , V hn 9 , if 9 5 “ s a s D a a o e ss V i v a sv a n t Vi v a n h v a n t fa U h , wn , g dd , ( ) , 0 66 1 8 0 e o f a m a a n d Ma 3 , if , 7 if 7 , 9 ff , th r Y nu , 1 1 0 1 2 1 2 2 1 1 2 0 1 1 1 1 , 7 , 5 fi 5 , 3 9 , 4 ff , 4 6 i i a i a ism 6 1 1 8 1 8 i e a a a S v am i a re Ut l t r n , , 3 , 9 V v k n nd , , li i o u s efo m e 2 2 g r r r , 9 , 5 , V 2 2 9 Vri sh ak a a i 1 p y , 9 Vac Vac S a a s a i Ho V ritra a em o 1 , r v t , ly , d n , 7 5 S e e c e so i e 1 1 Vrit ra h a n Ve re th ra h n a p h , p r n fi d , 9 , ( g , Va h a n e i e o f I a an g ) , p th t ndr , Va a ra v a sa a z e a o s B a 1 6 j g , l u r h 7 m a n 1 2 , 9 a a a n d th e co s m o f V l w , yth , W 1 8 0

a a 2 1 1 1 2 1 a e ic a 1 6 V run , 9 , 9 4 , 9 , , W gn r , R h rd , 5 9 , 5 1 2 8 1 6 1 a i o ca s e it s e a i o t o /f , 7 , 74 , W rr r t , r l t n 0 i e ica i e 2 0 0 2 o so 2 1 2 2 0 . , 5 ; d nt l w th th p hy , 9 , ﬁ a o s 1 6 ; c o a se o f i e i i a m D 1 8 2 Ur n , 3 ll p , Wh tn y , W ll , 3 4 ’ 2 3 2 Wo m a n s inca nta tion a ga i nst V a si sh th a s a a m i o f e ic i a , f ly V d r v l , 4 3 a o s 2 8 1 2 1 8 6 o m e a s eo so e s 2 uth r , , 3 , W n th p h r , 3 3 , “ a a a n d a u i 2 V t , V y , W nd , 79 e so i e 8 2 1 o a a Te o i c o d 1 p r n ﬁ d , 7 , 9 , 5 5 , W t n , ut n g , 5 5 1 8 1 e a 1 a e o f 1 8 2 0 Y V d , 7 if ; d t , , 9 ; c a o o f 1 o a a i io n n , 7 ; r l tr d t n o f 2 1 ; is o ic a c a Y a a a a a e o so e , unh t r l h r jn v lky , th ph r , a c e o f it s a i io 2 0 2 1 2 2 1 2 2 2 2 2 8 t r tr d t n , , 4 , , 3 , 7 , 7 , 2 ; a e o f i t s m a u 2 6 1 2 2 2 8 2 0 3 d t n , 7 7 , 79 , 4 , 9 sc i s 2 1 i e a b e a - e a 2 1 r p t , ; l t r ry Y jur V d , 5 3 300 I ndex

a m a i o f a a ise a d Y , k ng p r d n e 1 0 1 0 1 1 h ll , 5 , 4 , 4 4 , 4 5 , 1 62 2 1 0 2 0 2 1 Z a ra th u sh tra Zo o a s e , , 5 , 5 ( r t r) , a m a a n d am i th e s 1 1 8 Y Y , ﬁr t a i 8 1 2 0 1 2 e u s e s P a e 8 1 1 0 p r , 4 , , 9 , Z , Z u t r , 3 , 9 5 , , as a a u o of N i ru k ta 0 1 2 S ee D a u s Y k , th r , 9 5 y m i m Kh h e u s B a a io s 0 i a a s a e t a 1 . 1 Y , Y , 4 3 Z g , 9 S ee Ya m a Z o ro a stri a n a n ge l s (Am e sh a t m i c o sm ic m a n i n th e S e n a s 1 . Y r , p ) , 3 3 ff E a 2 2 o o a s i a P a si e li i o dd , 4 Z r tr n ( r ) r g n , “ ” - o e s in Sam a e a 1 1 1 1 1 8 . Y d l V d , 3 7 , 3 , ff