Sukta. 156. (1)The two sun-godsseparatelycelebrated in the hymns. 157. .... 367.
(6) The. Purusha-sukta,E.Y. x. 90; the hymn on. Purusha,. A.Y. X. 2, etc.
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i ng, subj ect to h h god is not a lifeless th uman h andling and c ontrol B ut e y disp ose of, and bestow up on us, th from the fact that th ese obj ects, and prese rve th e m to us p e r e m to b e gods A nd th e pe tual and c onstant, we have c onsidered th ong diffe rent p eoples, th e y are not B arb anan or H e lleni c , nc gods are not differe nt aln e rn ; b ut j ust as th e sun, and th e moo n, and th e h e aven and th e er n or north so uth mon to all— though they re ce ive different names from e see are com earth and th il e th e re i s b ut one reaso n th at o rde rs, and one p rovi dence t rac es—so too , wh di ffe re n i s uni verse and admini strati ve powe rs are set ove r all different th at sup eri nte nds th honours and appe llati ons have bee n assigh ed to th ese di vi ne be ings b y th e laws o f diffe re nt nati ons A nd symb ols too are e mployed so me 0 an obscure characte r, b y 5 er s wi th th e vie w of ers o f a plai ne r de scri p ti on b y oth i ni ti ated p e rsons, and oth i ngs B ut th i s practi ce is not fre e frumdanger ; gui ding men s c once p ti ons of di vi ne th ile fo r some pe rso ns , devi ating fcom th truth h ave slipp ed int supe rsti ti c n wh e ism as over a er oth s, se e ki ngto av oid th e marshof supe r ave falle minto ath sti ti on, h F
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e e I h av e re p ri nte d; Wi th th I N th e p re se nt olum addi ti on o f so m e ne w mate ri als, sub se q ue ntly c olle cte d,
j
th e te x ts
“
Whi chthe y are founde d, a se ri e s of r e li i ous i de as a n d h h e o on m h n l a e r s o t e t t o o g p p gy, g y, y o f th e Ve di c p o e ts, and oth er sub j e cts, Whi ch ori ginally e R oyal A si ati c S oci e ty ap e are d i n th e o urnal of th J p o f G re at B r i tain and I re land for 1 8 6 4, and the tw e and of
on
’
'
,
a d followi ng ye ars : and I h av e a e n e d pp anne rs dur i ng the Ve di c age o n li fe and
m
I
h
te x ts to
i t ne ce ssary to translate
Whi ch I hav e
hav e made e w ork to e x te nde d th se ntati o ns
w se cti on
,
:
.
t not th ough
av e
ne
I
all
the
i n p roof of the re p te hav e done so w ould hav e
re fe rre d
To
;
an ‘
'
unne ce ssary
le ngth,
as
nu
me rous v e rse s are ci te d for the sake of a si ngle ep i the t S ome of the te x ts are re nde re d in full ; b ut i n many, i i r s m st, case s I h l f h n h a i o m se t e t a e co n e t e d W v v n p p g y g th e sh b stancéof se v e ral p assage s of si mi lar or i de nti cal .
a
’
r or u t p p
N or h av e I ‘
mmary
su
of
i t ne ce ssary to Supp ly he re any conte nts of th e v olume , such as w as
consi de re d
th e
n i n i e t h n e r f l u m s a a v e c e s h h i r t h o e d t f o t e t r a n d o u v d g p , i n th at to th e se cond e di ti o n h Th e f the fi rst v olume .
mmary gi v e n ci e ntl am le to y p su
.
'
C onte nts se e ms sufi i th e re ade r th e me ans of re adily
i n th e T ab le afford
of
o
.
PR E F A C E
vi
asce r taini ng of
What he may
ex
.
e c t p
th e w ork
to fi nd i n th e b ody
.
hav e
I
e
tri e d to
of
stanc
th e
ex
hi b i t, i n
i de as
de i ti e s, Wh i ch are
a
me tri cal
regardin g
more
Ihdra
form, th e
me i n th e
and
fully illustrate d
so
sub
h
ot e r e r os p
se cti ons
.
mark that in thi s v olume I hav e atte mp te d nothi ng more than to e ghi b i t the most —sfi ch as di s la th i r m n n t f ature s of th o ds m o e e e e p g p y e surface I t must re main for some more se lv e s on th h
I
s o uld also
furth er
re
,
,
.
h
r i t i al sc olar, afte r r f u n d a n d c c o o p
mo re de e ply i nto the mythology, to :e sti mate
mature r i nv e sti gation,
to p e ne trate
nature and e sse nce of
e th
and re p re se nt
Ve di c
it i n
a
more
i cal s iri t to inv e sti ate th i h l o so h a e e o f t h e p , g p p g n s and to de te rmi ne h m o f ar i t ma b e diffe re nt h w , y y e m a de v e lo me nt of th s si b le to trace i n th e m t h o o p p y ’
lo gy, from
h
ot e r
a
i mple r to
a
s
modifi cati on
b e fore i t b e gan to th e i sm
of
i ts
how
s
more
co
mp le x
h
state , or an
c aracte r o r e le
y
me nts,
t e n e n ards c d t o w y y
an
e ve n
mono
.
h a ll h a e e e n b v j anne r more b e fi tti n i i m or tre ate d i n a m t s e g p tance , th ' mate ri als Whi ch I hav e b rought toge the r, arrange d, and t o se stud n s of myth i nte rp re te d, Wi ll e nab 1 e th o l o e gy . Who are the mse lv e s unab le to consult the ori gi nals, to form, I trust, a not i naccurate , and a tole rab ly comp le te , e ch e I ndi an aracte r and attri b ute s of th C once p ti on of th i chthe y are re prese nte d e e arli e st form i n Wh de i ti e s i n th ‘
M
hile ,
e anw
and
unti l th e
sub e ct
,
s
i
'
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to us b y wri tte n re cords
.
C ON T E N T S
P R EF A CE
.
.
I N T R O D UC TI O N A tfi ni ti e s of the I ndi an and fi re ci an mythol o gie s e V e di c myth ol o gy A nti qui ty and p e c ul i ri ty of th a ol ogi c al sp e cul ati on ri gi n o f c osmo goni c and myth g Vari e ty i n the c onc e p ti ons of the V e di c p oe ts .
v
.
.
.
.
1)
q
S E C TI O N I IN TH E
TH E
.
R I G VE DA
IN D I AN G ons G EN ER ALL Y, as RE P RE SEN T ED
-
.
Yaska s classifi cati on o f the gods ’
.
Th e i r numb e r
.
Th i gi n e i r or
and
i mmortali ty
.
Di ffe re nt ge ne rati ons of gods and the ir mutual Th e i r p o w e rs and p re rogati v e s
re ati ons
l
.
.
D
SE C I I ON I I
a
D YAU S
.
AN D
P B I T EI VI
hand E arthde cri b ed a
3
H E A VE N 4 N D E A R T H ) ( \
.
vers l p r nt P as ag s t the same ffe c t from th e c l assi c al uth r H e av e n and E rthe l e where Sp oke n of as c r ate d S p e cul ati on b out th e i r ori gi n
H e av e s
s
e
s
a
a e
a
s
e
s a
III
.
o s
.
.
.
.
A nm
.
p i the ts b y Whi chshe i s charac te ri z e d Ori gin o f th e c onc e p ti on o f A d i ti acco rd i ng R othand M ii lle r T he
s
a
e
o
S E C TI O N
the uni
e
.
.
to P rofe ssors
C ON T E N T S 3 ( ) A di ti
as
.
mo the r of the Adi tyas
the
.
(4 ) I s A di ti e v er i de nti fi e d Wi ththe sky ? 5 A d i i t se e ms to b e d i sti ngui sh e E ar e d from th th ( ) 6 di A ti and Di ti ( ) A d i m 7 t i ay b e a p e r soni fi cati on of uni v ersal nature ( ) (8 ) A di ti as a forgi v er of si n (9 ) A di ti s p osi ti on i s some time s a sub ordinate one (1 0) C re ati on as d e scri b e d i n R i g v e da x 72 ; b i rth of D aksha the go ds and the A di tyas .
.
.
.
’
.
-
,
I V T H E A nm
C TI O N
5 7 SE
5 8
76 d S E C T I ON V M
5 8
.
5 9
.
61
.
68
.
69
.
.
m
rr
AN D
.
VAR UNA god s
.
(1 ) G e ne ral i de a of the se tw o (2 ) T he ir chi e f characte ri sti c s hte s of Vamna (3 ) F uncti ons and attri h (4 ) C onj oi nt functi ons and attri bute s of M i tra and Varuna (5 ) H ymn addre sse d to M i tra al one 6 k 6 P r f e r o h r m a r s o n i V s M o so R t s e t r a a n d aruna ) ( T h n i r a h e o d a n Z 7 e I i a n M t d t roastri an M i th r ra ) ( C 8 h i I e r h stori cal c onne c ti on b e tw e e n V aruna s t e a n y ( ) .
.
.
.
.
’
69
.
71
.
72
.
.
.
A hura M 72
ss
.
.
.
.
,
5 4
.
,
az
da ?
V aruna c onne cte d Wi ththe e le me nt of w ate r e v e n R i g v e da (1 0) E xplanati ons b y P rofe ssors R oth and We stergaard h i r o ess b W ch Varuna c ame to b e re garde d p g y
(9 )
.
and
,
i n the
-
.
75
.
'
re ge nt of
76
.
e th
.
as
e th
.
”
c
.
76 a
e th
se a
(1 1 ) C orre sp ondence of Va nna Wi ththe Gre e k E ranos — a me tri c al h n d i n n a r e r s e t e t h e m 1 V a m a s e n p y ( ) e s
ch
°
’
of
ske t
,
.
0
S E C T I ON VI
.
I
ND
RA
.
p are nts hi s Wife Hi s attri b ute s, p h ysi c al and me ntal Hi s chari ot and horses e r w e ap ons and inst H i s th und erb olt and o th rume nts e c l o ud de mo ns H i s l ov e of soma j ui ce hi s c omb ats Wi thth e x pl anati on of th e myth H is
or i gi n and
.
.
.
.
-
-
.
C ON TEN T S
ix
.
’
I ndra s gre atne ss H i s re l ati ons Wi thhi s w orshi ppe rs .
m
A pp are nt
.
c
i n ongrui ty
utual
re re se ntati ons of
p
me
of
so
of
p re c e ding
the
I nd ra
.
)
hs the ory of the) sup e rse ssi on of the worshi p t of Van n a b y th at o f I ndra S up e rse ssi on o f D yaus b y I ndra acc ordi ng to P rofe ssors
P
rofe sso r
’
Ro
.
.
B e nfe y and B réal Op ini ons of P rofe ssors R oth, .
Wi ndi s hmann
Whi tn y e
,
S p i e ge l ,
and
Dr F .
.
que sti on Whethe r Varuna and Ah ura M uz da are h i stori c ally c onne cte d Whether there are any p assage s i n the hymns Whi ch de ci si v el h h n d r as sup e rse di ng V aruna s o a t I a w w t y m n s, — a me tri c al ske tch I ndra as re p re se nte d i n the h y (1 ) I nv itati on of I ndra to the sacri fi ce (2 ) H i s bi rth (3 ) H i s arri v al (4) I ndra i nv i te d to dri nk the soma ’ I n d r d r i n k i n 6 draugh 5 r o f S ome a s P i se t a g ( ) ( ) 8 n k h i on I d r a atte nde d d l b a song 7 H e r i n s t e i t ( ) ( ) i tra 9 H i s b y the M aruts, se ts o ut to e ncounte r Vr ( ) r atne ss 1 1 H i s cofl fi i ct i 1 0 i e i t h t r a H s V r g ( ) ( ) w re l ati on to h i pp e rs i s w orsh on
c
the
.
.
.
.
.
.
'
.
>
.
.
.
,
‘
.
.
.
.
1 40— 1 42
.
S E C T I ON VI I
N
P A RJ A Y A
.
.
to
1 43 — 1 46
.
S E C T I ON
V III
1 4 7— 1 5 4 . S E C T I ON I X
1 47
.
1 5 3
.
) 2 ( )
1 (
VZ YU
TH E M
.
.
AR
UT S
.
p i thets, e haa teri sti cs, and acti on to I ndra, and th e ri v al cl ai ms of th e
Th e ir p are ntage ,
T he ir nelati ons
.
e
.
tw o
p arti e s
.
S E C T I ON X
.
8 13 m m .
c
T he tw o sun gods se p arate l y e l e b rate d i n the ’ S fi rya s p are ntage , relati onsrto the oth e r go d s, -
c
hymns e p i th e ts .
,
fun ti ons
.
p osi ti on some ti me s assi gne d to hi m T ranslati ons i n p rose and v erse of a h rya m fi n o S t y
S ub ordi nate
.
.
C ON T EN T S
1:
S E C T I ON X I
S am
.
.
ar .
p i the ts, charac te ri sti c s and functi ons P assage s i n Whi ch the de ri v ati on of h i s name se e ms to b e allude d to (3 ) Savi tri some ti me s di stingui she d fro , some ti mes i de ntifi e d Wi th S arya H is
e
,
.
.
1 68
m
"
.
.
,
S E C T I ON XI I
P fi SI
.
c
i
AN
.
F un ti ons and e p i th an e ts o f P fi sh
.
H ymns addre sse d to
hi m (i
.
vi (
42 ;
h ) quote d and transl ate d
of o t e rs
S E C TI O N X III
5 3 c vi
5 8,
-
.
.
and
p orti ons
.
Usnas
.
.
hymns to Ushas (i 4 8 ; i 9 2 ; i and p orti ons of o th e rs quote d and transl ate d R e l ati ons of Ushas 5 0 o the r de i ti e s H e r e p i the ts, func ti ons, and charac te ri sti c s — a me tri cal ske tch Ushas, as re p re sente d i n the h m n s , y T hre e
.
.
.
.
.
.
.
6
S E C TI Q N X I I I
c
A
.
AG
NI
.
H i s fun ti ons
.
b irths, and tri pl e e xi ste nc e H i s e p i th arac te ri sti c s e ts and c h H i ghdi vi ne functi ons ascri b e d to H i s re l ati ons to h i s w orshi p pe rs A gni — a me tri c al ske tc h
H is
.
.
’
.
.
2 2 4— 2 3 3 2 24
.
227
.
229
.
(
.
S E C TI O N X I V T .
vs snrnr
i n i n and re l ati o s p h c e t s f u t o s t ) n i n 2 n h e r e dd H i s d a u h r a d t e w g g ( ) (3 ) H ostili ty of I ndra and T v ashtri
Hi s
1 (
e
.
,
,
.
.
2 3 4— 25 7 S E C T I ON X V) T H E A svms ’
"
.
.
234
23 5
.
.
T he ir
char c t r
p arentage the i r re lati ons to S fi rya th e ir attri b ute s and acc omp ani me nts 2) L e ge nds re garding diffe re nt p e rsons d e li vere d or fav oure d em b y th
(1 )
a
e
and
,
,
.
(
.
C ON T E N T S Th e ir
xi
.
c onne c ti on wi thother dei ti e s
.
T he ir re l ati ons to th e i r w orsh i pp e rs
.
L e ge nd
o
f C hyavana
cc ordi ng
the A svi ns,
and
a
to th e
ana and th abh arata m e M ah h R e marks on the A svi ns b y P rife ssor G oldstii cker
S atap atha B ra '
.
‘ c
SE C T I ON X VI
S oma
.
.
.
ti on from E uri p i d e s Q uota
to the
re ati ng
l
G re e k
go d D i o
nysus
.
26 1
.
(2 ) P re v alenae ip w orsh
husi asti c charac te r of the
)
an
o
ma
a
.
ma pl ant was b rought to the
H ow the
ci e nt S
and e nt
so
-
h
e art
.
S oma s w i v e s ’
.
p c b d to the soma pl ant or i ts p re si ding de ity D i v i ne p ow e rs attri bute d to S oma o ds S oma asso c i ate d Wi tho the r g S ome i n the p ost ve di e age a name of the moon P
ro e rti e s as ri e
-
.
.
.
-
S E C TI O N X V II
.
cc
P
rofe ssor R oths a
P
assage s
’
P
iv v
.
P
R I H A S AT I
.
43 , 1 2 ;
x
.
0
.
.
.
H
.
Wil
.
6 8,
.
of
bute s
son and
S E C T I ON XVIII LIF E
.
23 ;
.
11
.
M
.
.
2 4,
1 9 0,
.
w i th A gni ; — 0 pi ni ons
H
11
i 4 0, 5 f ; 1 9 8 , 7) quote d and transl ate d
n
.
AN A SP A T L '
the god he the r B ri hasp ati and B rahmanasp ati
are ntage and attri
W
2 8 4— 3 3 5
B R AH M
AN D
is th
x
.
"
d e i ty c e le brate d (R V
ount of
i c h he i s in wh
1 iii ; 1 f ;
B
.
.
ax
YAMA
.
of
M
L angl oi s
.
i de ntifi ab le
are
and
,
P
ro fe ssors
M i ller
i
60 01 33 1 1 1 1 : 0 1 A F UT URE 3
1 1 1)
3
TH E
1
.
h
R e fer nce s to i mmortali ty i n the
e ar i e r
l
b oo ks
of
th e B ig
v e da
.
ce
e of d e p arte d anc e stors e s a l s h t ( ) in the e arli e r b ooks of th e R i g ve da e H ymns and p orti ons of h m n s re l ating to Y ama and th y F athe rs, v i z , x l 7, 1 f ; x 1 4 ; X 1 5 ; x 1 6 , e tc ,
R e fe re n
s
to the F ath e rs
-
.
.
quote d
and
.
transl ate d
.
.
.
.
.
.
xii
C ON T E N T S S ummary
th e
of
.
i n th e p i ece di ng
c once ptions c nve ye d o
quotati ons F urthe r quotati ons from the h h u e c t of p ara c bj m n s o n t e s y di se i ts ple asure s the conti nuance the re of the fami ly re l ati ons, and 61 1 future p uni sh me nt ahmanas e tc , Q uotati ons from late r I ndi an w orks the B r e1 r doctr1 ne s w i thsome re marks of P rofe ssorWe b e r on th re gardi ng th of th e d e sti e soul n y Yama and a future 1 i fe — a me tri c al ske tch ikétas an anc i ent th N ach i story; me tri c ally rend e re d eosop h g from the T ai ttiri ya B rah mana and the K atha Up ani shad .
,
,
,
o
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.
,
,
‘
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.
,
,
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S E C T I ON X I X
B UD E N YA 3 3 7— 3 49
.
S E C T I ON H
YMN S
,
.
T 51
.
11
Am
M YA ,
.
G onnE ssns M E
N
N
T I O E D IN
VE mc
TH E
.
h, H otra Varutr1 , and Dhi shana hymn to the S indhu, G anga, Yamuna,
S arasv at1 , I la, B harat1 , M
Wt r
A p as, the and
Drv m rms : T mm A
mon
A u E K A P KD
AN D
XX
M
'
a e s;
fi b e r ri v e rs
a 1
,
.
.
T he A p sarase s
.
A gnayi , Varunani , A év i ni , R odasi A ranyani ; (6 ) B ake, S i ni v ali , L akshmi and S ri
.
and
G unga ; (7) S raddha '
.
'
.
S E C TI O N XX I
.
P R O G RE S S
OF T I DE
C
AB S T R A T cox cnrrror rs or T E E
m
Dm
r
c
R E L I G I ON
WA R D S
TO
.
mgrhs e mb rac i ng re fe re ncfias to some te x ts c in di c ati ng a te nde ncy l n thi s di re cti ono (1 ) T e xts o f a more de ci de dly monothe i sti c or p anthe i sti c charac te r Vi s v akarman H iranyagarb hag (4) B rahmanasp ati , D aksh a, and A di ti None nti ty e nti ty, and the One , R V x 1 2 9 w i thi ll ustrati ons from the c omme ntary on the T ai tti ri ya B rah mana e tc a sfi kta, R V x 9 0 ; th Th e P urush e h ymn on P urusha I ntro duc tory
pe
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(7)
ma, A V S kamb h a and B rah
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b y P rofe ssor G oldstii cke r o n S kamb ha, 4
3 90
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3 93
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3 95
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3 96
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3 98
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31 1 9
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4 02
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4 07
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41 0
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41 2
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w i thremarks
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ce leb rate d m A V x i 4 h as c el e b rate d m A V x iii 1 1 0 R i t a ( ) A h c l b d 1 1 h e h i h a e r a t e i n V T e U c a s t ( ) 9 P r ag a, ( ) o
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and x
xii i
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(1 6 ) (1 7) (1 8 ) (1 9 )
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or K e tt e
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(1 2 ) S acri fi ci al i mpl e ments,
;
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t e
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l b rate d in A V i x 2 K ala, or T i me , a s c e le brate d i n A V x i x 5 3 and 5 4 G e ne ral re marks on the p rece d i ng p assage s Whe ther p olythei sm or monothei sm w as the e arlie st form o f th e A ryan re li gi on : op i ni ons of M e ssrs P i c te t, P fi e i d ere r, S che re r R éville , and R othon thi s subj e c t as
e e
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42 1 — 449
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S E C TI O N
.
42 2
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424
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42 5
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43 3
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43 9
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p rai se i n p rai se
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v ii
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li b e rali ty o f li b e ral i t to p ri e sts y .
.
vv
autu
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l brating the ir ri te s V v ii 1 2 re l ati ng to so ci al me e ti ngs 3 0 i nc antati on foa cSncosd i n a fami l y V v 3 0 i nc antati on to p re serv e the li fe of 3 o r re c all th e sp i ri t o f a (l e ad man V Vi i 5 3 , on the same subj e c t .
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I S CE LLANEOU S H YMN S
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(1 0) (1 1 ) (1 2 )
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vi i i vi i i
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S E C T I ON X X III TH E
45 0
.
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T he
c
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B RI E F N OT E S
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ountry o
and
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PR E S E N T E D
b y the
ON
S O C IE T Y
IN TH E H
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11:
.
Ve di c p e ople , the i r vi llage s
C ON T EN T S Th e i r re li g m ip us wo rsh
.
.
Ve di c I ndi ans make i mage s of the ir gods ? K ings and p ri nci p ali ti e s D i ffe re nt ranks n so ci ety — ri c h and p oor ; (6 ) D ome sti c i re l ati ons p ol ygamy, re marri age of w i d ow s, fre e dom of w ome n le viri cal marri age s se x ual i mmorali ty ; D re ss orname nts, e tc D i d th e
.
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d dri nk ; use p f wi ne
F
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rofe ssi ons and
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Wr
and
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A muse ments, gambli ng,
A ni mal s, Wi ld
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mi e s armour and w e ap ons P oe try and sp e c ul ati on C onc l usi on a s, ar
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A PPE I
N IX
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Pag
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he adi ngs from here to p 9 6 f or T he I ndi an gods generally ) sub s ti tute th e h e adi ngs of th e seve ral subse c ti o ns
22 I n th e p age
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.
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P
age
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3 4, line l , f or
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l,f
or
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read
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3 from bottom,
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f or xiii ” “ f or 9 2 “
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“
read
brave
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read “
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read
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read
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read ”
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S urya
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f or xx i ” “ a ter quoted i nsert ab ove f from bottom, f or x 63“ 7 63V? .
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re ad
read “
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61
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read
re ad
vri s clz ad
2 4, f or
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read
read
21
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read
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21
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read
frothbottom, f or
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m arnfi fi z si .
tew am
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w e see k
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22 , f or
1
vii
(5 )
from b ottom, f or vi ii
1 0, for
5
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f ter
rodasyslz
9 for
4
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rusko from bottom, for “j agh
2, f or
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Varuna
vi
from bottom, f or
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read
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last li ne , for
1
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manah
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for p w a
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9
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read
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5 7, 6 2,
read “
4, for
36, 46 ,
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T i T
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G VB
.
i ficI NAL
SA NSK RI T TE XT S
o
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1
)
V OL U M E
I
F I F T H
.
NTR ODUCT I O N
I N th e F ourth V ol ume
of
i s w ork th
I have
.
c olle cte d
princi p al e uni th
e th
p assage s of the Ve di c H ymns w hich refe r to the ori gin of v e rse , and to the characte rs of the god s H i ranyagarb ha Vi sv akar an Vi shnu, R udra, and the god de ss A mbika ; and b ase c omp are d the re p re sentati ons th e l ate r stori e s e re gi v e n of th e se d e i ti e s w i th th and sp e c ul ati ons on th e same subj e c ts wh i ch are to b e found i n the B rahmanas, and i n th e myth ol ogi c al p oe ms of a more mo de rn date I n th e c ourse o f th e se re se arch es, I h av e al so i ntroduc e d o cc asi onal noti c e s of some of th ? de i ti e s such as A di ti , I nd ra, e o th e r V e di c Varuna, e tc I n the p re se nt v ol ume I p rop ose to gi ve a further account of the c osmogony, mythology, and re li gi ous i deas-“e x h i e h m ns of e d 1 n th b t y y th e R i g v e da and t c omp are th e se o cc asi onall y wi thth e c or re sp ond o 0 i ng c onc e p ti ons of the e ariy Gre e ks
m ,
,
'
.
,
.
-
,
'
.
1
bj ec t has been
P
is dissertations on b y rofessor R othi n h " ” i n th e Th e L ege nd o f J e m i d and on T h est G ods o f th e A ri an R a es, e H i gh sh J curual of the G er man Ori ental S o i ety, i v 41 7ii and i i 6 7if b y the same w ri te r, rofe ssor and b y hi tney, i n the J ournal o f the Ame ri an Ori ental S o ie ty, iii 29 1 £11 , and 3 3 1 11 2 ; b y rofe ssor B oth i n th e J ournal o f th i ental S o i e ty, v i i e G e rman Or 6 07fi b y P rofe ssor M ax M ii lle r i n the O ford E ssays for 1 8 5 6 (re printe d i n C hi p s o rksh from a G erman op , v ol ii i s H istory of A nc S ansk L i t pp 1 ii ) , and i n h ree vols o f h i s translati on p p 5 3 1 £12 ; b y rofessor ilson i n the refa es to the th T hi s
1
su
alre ady tre ate d
c
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W
P
.
of
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-
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P
veda
byM
.
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.
c
x
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.
c
P
.
.
.
.
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L anglois
.
.
.
P
c
in th e notes to
.
.
.
.
his F renchtranslati on of the
R ig
1 (
)
I n th e Se
fi mt
A
c
e I ndi an and f th
’
’
z es o
Vol ume
G reci an myth olo z es g '
.
th i s w ork
I hav e state d the re asons; drawn from hi story and from c omp arati v e phi l ology, w hi ch e xi st for c onc luding that the B rahmani c al I ndi ans be l ong to the same rac e e Gre e k, th e L ati n th e T e utoni c and oth er as th I f th i s c oncl usi on b e w e ll founde d, i t: i s e vi d e nt th e ti me w h en th e se v e ral b ranc h e s of th e gr e at I ndo E urop e an fami l y se p arate ci to c ommenc e the ir migrati ons i n the dire cti on of thei r future home s they must hav e p osse ssed i n c ommon a l arge ctock of reli gi ous and mytho i s c ommon myth l ogi c al c onc e p ti ons T h ol ogy w o uld i n th e natural c ourse of e ve nts, and from the ac ti on of v ari ous c ause s unde rgo a at unde rgone b y th e c ommon gradual mo difi cati on anal o gous to th l anguage whi chhad ori ginally b e e n sp oken b y all the se tu b es during th e p e ri o d of th e i r uni on ; and i n th e o ne c ase as i n th e o h t e r th is ( modifi cati on w ould assume in the di ffe rent rac e s a varyi ng character c orre sp ondi ng to the di v ersi ty of the i nfl uence s to w hi ch the y w ere se v erall y subj e c te d We shall no t, the refore b e surp rl se d to fi nd that e v e n th ol ogy of th e I ndi ans diffe rs wi de l e ol de st x i sti ng myth from y g the ol de st kno wn mythol ogy o f the G re e ks any more th an w e are to fi nd that the S anskri t i n i ts e arl i e st survi v i ng forms i s a v ery di ffe re nt l anguage from the e arli e st e xtant Gre ek sinc e the Ve di c hymns, the most pri mi ti v e re mai ns of S anskri t p oe try, date from a p e ri od w hen ap s ab ov e a th ad b ee n s e p arate d for p erh ousand th e tw o kindre d rac e s h ars, and th m o st anc i ent monume nts of G re e k l i te rature are sti ll e e y more re c e nt Ye t, notwi thstandi ng thi s l ong se p arati on, we mi ght e p ri mi ti v e I ndo re asonably anti c i p ate th at some fragme nts of th mon to b othth e e aste rn E urop e a: mythol ogy sh oul d h av e re maine d c om i ly w hi l e , at the same ti me , w e and th e w e ste rn b ranch e s of th e fam sh oul d, of c ourse , e x p e c t th at such trac e s of c ommon re l i gi ous con e ce ti ons w ould b e more di sti nc tl e olde r th an i n th p y p e rce p ti ble i n th more re c e nt li terary p roducti ons of the se v eral p e opl e s An d such i n p oint of fac t, turns out to b e the c ase T he mythology of the Ve da ond
of
,
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-
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Pr f
Wb r
Kuhn
iih ler,
c
e substan e Th i h I re ad e followi ng se ti ons i s re p e ate d or ondense d in a p ap er wh o f some of th be fore the R oyal So ie ty of E dinb 1 1 rghin 1 8 6 4 S ee the T ransa ti ons of that S o i ety,
ve da
v ol
.
by
xxiii
o essor
e
c
.
iii a r . t p
pp
e
and
,
c
b y Drs
.
and B
c
.
_
.
e tc e tc. .
c
c
c
I N T R OD
UC T I ON
.
de i ti e s and be ing th cti ons of e produ an age far ante ri or to th at of H ome r and H e si od, re pre se nt a more anci e nt p eri od o f re li gi ous de v e lo p me nt th an w e d i sc ov e r i n th e G re e lc p oe ts and di sclose to us in the e arl ie st stage s of formati on a v ari e ty of i myths w hi c ha fe w c e ntur e s l ate r had assumed a fi x e d and re c ogni se d 2 form I t i s also to b e no ti c e d that from the cop i o uene ss of the ma e h te ri als the y supply th ymns of the IIi g v e da furni shus w i thfar more mi nute i llustrati o ns of the natur uman mi nd i n th al w o rki ngs of th e h e pe ri od of i ts i nfancy, up on matte rs of re ligi o n than w e can fi nd in any F ro m the ir highe r anti qui ty the se I ndi an o th e r li te rature w h ate v e r hymns are al so fi tte d to throw li ght on the me ani ng of a fe w p oi nts of i chw e re b e fore o b sc ure Thus as w e shall se e th e Gree k syste m w h e av e n) e x pl ai ns th e ori gi nal me ani ng of th e I ndi an Dyaus (sky or h e S anskri t Varuna gi v e s a c lue to th e G re e k Z e ns and th th e p rop er hymns i n prai se of the
nati onal
,
,
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,
,
,
,
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-
,
,
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,
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,
,
,
,
Ouranos
si gnifi cati on of
.
3 — l h fi r s u m o f s o r k 2 n i t e t vo e th i w d e d ti on, p p 2 4 , I hav e i c h th e gro und s o n w h e Ve di c h state d th ymns are assume d to hav e be e n c ompo se d at a p e ri od c onsi de rably more than a thousand ye ars be fore our e ra, I shall he re take the ir gre at anti q ui ty for grante d and p roce e d to gi ve sgme acc ount of the i r c osmogony and mythology
A s in
.
,
'
,
Origi n of
3 ( )
mogomc and mythologi cal sp eculati on '
oos
.
mple mi nd re fl e cti ng i n the e arly age s of the w orld on the i r e m s t e m t naturall y i ngs v ari ous sol uti o ns of th ori gi n of all th gh y y ti ng uni v e rse S o me ti me s the p ro duc ti on o f the e x is e mse ] v e s p re se nt th e r ti mes to sp i ri tual p o w e rs w o uld b e as cri b e d to physi gal and at oth ange r e v ari ous p roc e sse s o f grow thand c h &hi chare and, th e on e h Ou th constantly vi si ble i n all the de Bartme nts of nature ni ight have sugge ste d i ng o r out the noti on o f the w orld havi ng graduall y ari se n o ut o f no th Shchan i de a o f th e sp ontan o f a p re e x i sting unde v e l op e d sub stanc e i ngs o ut o f a p rime val p ri nc i ple o r o ut of i ndi s e ous e v ol uti o n o f all th c re te matte r c alledP rakriti be came at a late rp e ri od the fo undati on of the t and fo r and colour m p r agai n pe rce i v i ng l i gh O h il oso p h a S ankh y y To
a si
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o lo e O ford Se e rofess or M ax M ii lle r s essay o n C omp arative M yth gy, i n th ork sh op , p 7 5 f E ssays fo r 1 8 5 6 p 4 7, and the re pri nt i n C hi ps from a G e rman Se e also Vol II pp 206 3 and Vo l 1 1 1 2nd cd 2 1 7f and 2 24
2
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I N T R OD
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be auty e me rge slowly e v e ry morni ng out of a gl oom i n whi chall obj e c ts h ad b e fore app e are d to b e c onfound e d , th e e arly sp e c ul ato r ini ght c onc e i ve that i n like manne r the b ri ghtne ss and orde r of the w orld around h i m had sp rung ne c e ssari l y ol t an ante c e d ent ni gh t in i chth wh e e l e me nts o f an th i ngs had e xi ste d toge ther i n i ndi sti ngui sh ’ abl e c h ao s A nd i n fac t, th i s i de a of the uni v e rse hav i ng ari se n out of fl arkne ss and chaos i s the doctfi ne of one of the l ater hymns of the R V (x Or on the o the r hand c onte mpl ating the re sul ts e ffe c te d b y h uman de i gn and e ne rgy and argui ng from th e l e ss to th e s e r i mp e ll e d B gre ate r or rath y an i rre si sti ble insti nc t to c re ate othe r 4 b e i ngs afte r hi s o wn likene ss b ut endow e d w i th hi ghe r p owe rs, the anc i e nt th i nke r mi gh t fe e l that the w e ll orde re d frame o f nature c ould not p ossi bly h av e sp rung i nto b e i ng from an i n n u m u bl d c ssi t e e b t st y y have b e e n the w ork of a c onsc i ous and i nte ll i ge nt w i ll I n thi s stage o f ad ri w u to th th ough t h ow e v e r, b e fore th e mi nd h e c onc e p ti on of one i ngs the v ari ous d e p a rtme nts o f sup re me cre ator and gov e rnor of all th om w as i m nature w e re ap orti one d b e tw e e n d i ffe re nt god s e achof w h p i s o wn e sp e c i al d omai n B ut the se domains w e re gi ne d to p re si de o v er h i mp e rfe ctly de fi ne d One bl e nde d wi thano the r and m i ght thus b e sub j c e t, i n fiart to the rul e of more than one de i ty Or, ac c ordi ng to the v ari ous re l ati ons unde r whi c h the y w e re re gard e d , th e se se v e ral p ro v inc e s of the c re ati on mi ght b e subd i v i de d among a pl urali ty of di v ini ti e s or v aryi ng forms o f the same di v i ni ty T he se re marks mi ght b e ill ustrate d b y nume rous i nstanc e s draw n from the Ve di c mythol o gy I n c onsi deri ng the l i te rary p ro ducti ons of thi s same p e ri od w e furthe r fi nd that as ye t the di ffe re nc e b e twe en mi nd and matte r was b ut i mpe rfe c tly c onc e i v e d and‘ th i n some ough at, al th , c ase s the di sti ncti on b etwe e n some p arti c ular prov inc e of nasture and e de i ty w h th o w as supp ose d to p re si de Ove r i t w as c l e arl y di sc e rne d , i h d e t n o h i n n f o u n d e a n d e same s h h c t e r n t a c e t e t o i n s e r e o t s w t w y g vi si ble obj e ct w as at diffe re nt time s re garde d di v erse ly as b e ing e i ther a p orti on of th e i nani mate uni v e rse , or an an mate d b e i ng and a cos i and
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A ri st P 0 1 i 2, 7 K a l ro b s 06 0 6 3 6 6 81 61 7 6 177 0 mi w e s (pawl B amA e ée a G at, 6 7 1 nor ) 61 0 7 0 1 6 1 nal v i m 6 6 7 0 6 px a7ov éB amA e éo w w 1 6 0 1 rep 6 6 Ital 7 61 5 1 6 77 , 61 “ 661 0 7 0 73 6 41 0 1 1 0 1 0 6 0 1 1! 6 1 dv flpwr o z , 15v K a i ro b s B fov s 7 631 ! 06 6 V A nd all me n re prese nt th e gods as b e i ng r ule d b y a ki ng, be ause th e h selve s, e i th r ow , o r n t e m e y 4
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forme rly, w e re th e li
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I N T R OD
6
U C T I ON
.
mi c al p ow e r T hus, i n the Ve di c hymns the sun the sky and the e arth are se v e rall c o nsi d e re d, some ti me s as natural obj e c ts go v e rne d y b y p arti c ul ar gods, and some time s as the mse lve s go ds who ge ne rate and c ontrol othe r b e ings .
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6
(4) Vari ety i n the oonoep tigns of the Vedi cp oets
° .
v ari e ti e s and di sc re p anc ie s whi chare i n thi s w ay i nci dent to all nature w orsh i p are i n the c ase of the Ve di c mythol o gy augme nte d b y th e numb e r o f th ld e p o e ts b e d, and th e l e ngth y w ho m i t Was mou o f ti me duri n i c hi t c o nti nue d i n p ro c e ss of formati on g wh T he R i g v e da c onsi sts o f more than a thousand hymns c omp ose d b y succ e ssi v e ge ne rati ons of p oe ts duri ng a p e ri o d o f man c u r i n e n t e s I y th e se songs th e auth ors gav e e x p re ssi on no t onl o th n oti ons of th e t e y sup e rnatural w orld w h i c hth e ri te d from th e ir anc e stors b ut e y had i nh al so to th e i ro w n ne w c onc e p ti ons I n that e arl y age the i magi nati o ns of me n w e re p e c ul i arl y op e n to i p re ssi ons from wi tho ut ; and in a c ountry like I ndi a whe re the p he nome na of nature are ofte n of the most stri king degcri p ti o nf such sp e c tators c oul d not fai l to b e ov e r p ow e re d b y the i r i nfl ue nce T he cre ati ve fac ulti e s of the p Gets w e re thus stimul ate d to th i ghe st p i tch I n the starry sky i n the daw n e h i n the morni ng sun sc ali ng the he av e ns i n the b ri gh t c l oud s fl o ati ng ac ross th e ai r and assumi ng all manne r of magnifi ce nt or fantasti c ap e s i n th e storm i n th e th unde r and sh e w ate rs i n th e rai hi n th l i ghtning the y b eheld the p re se nc e and age nc y of di ffe re ntdi vi ne p ow e rs p ropi ti ous or angry w hose c harac te rs c orre sp onde d w i th th ose of th e i chthe y w re manife te d p hysi c al op e rati ons or a p earanc e s i n w h I n p s e th and p h e h e nome na th e ymns c omp ose d unde r the i nfl ue nce o f any gr Z auth ors w o uld naturall y asc rib e a p e c ul i ar oi e x c l usi v e i mp ortanc e to av e b e e n p roduc e d and th e de i ti e s b y w h ose ac ti on th e se app e are d to h w o uld c e l e brate th e i r gre atne ss w i th p rop orti onate fe rv our Othe r p oe ts mi ght attri bute the same natural app e aranc e s to the age nc y of e r de i ti e s, w h e ould i n li ke manner e x tol ; w h il e o th ose gre atne ss th w y r o th e rs agai n w oul d d e v ote th emse lv e s i n p re fe re nc e to the se rvi c e o f some o th e er e r go d w h ose w orki ng th y se e me d to w i tne ss i n some oth i s w ay wh i l e the same tradi ti onal de p artment o f c re ati on I n th d i vini ti es w e re ackno wle dge d b y all the p owe r di gni ty, and func ti ons Th e
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I N T R OD
U C TI ON
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chIi rti cular g d might b e d iffere ntly timate d b y d i fferent p oe t r p rh p b y th ame p oe t acc ordi ng to th e e x te rn l i nfl u nce s b y i chh h n i m i e w as aw e d or ms i re d wh c h cc i o n A d t a o s n e g t ev n p happ e n that some de i ty wh h ad f rme rl y re m i ne d ob cure w oul d b y of e a
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p ost d e v ote d to hi s w orshi p b e b rought out into I n suc hc irc umstanc e s i t ne e d not surpri se us if gre ate r p ro i ne nce w e fi nd one p artic ul ar p ow e r o rd e i ty i n one pl ac e p ut ab o ve and i n ) anoth e r pl ac e sub ord in ate d to some o th e r god ; some ti me s re garde d as th e c re ator and some ti me s as th i s i s v e ry p romi nently Th e c re ate d i ll ustrate d i n the c ase of th iw i th e V e di c d i v i ni ti e s D yaus and P r H e av e n and E arth to w h i chthe se c ond S e c ti on shall b e de v ote d , and b y othe r i nstanc e s wh i ch wi ll b e brough t to li ght i n the foll owi ng p age s o f a ne w
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SE C T I ON
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6
INDIAN
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p ro c e e ding to offe r some de scri p ti on of the p owe rs func ti ons c harac te rs and mutual re l ati ons of the se veral de i ti e s c ele b rate d i n all gi v e some ac c ount of th e ral c onc e p ti ons e R i g v e da, I sh e ge n th e V e di c p oe ts and some l ate r I ndi an w ri te rs, re gard e nte rtai ne d b y th i ng the ir cl asse s, numb e rs ofi gi n, and durati on B e fore
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e gods Ydsh a s classifi cati on of th ’
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Ve di c gods 1 s adduc e d hyi Yaska as b e i ng th at gi v e n b y th e anc i e nt e x p o si tors i n hi s N irukta (v i i i m: T z srahem devatd hz tz N ai ruh z vi o p re c e de d h tdh A gmhp reth wh dnah S aryo ay u sth dmh sh a sth dn0 d ur 1 263 D uk e e d antwmh 3 th am ndmadh dbh dgydd eh eydm h hcw cmtz b ah ai h asydh ay i tdsa m mdh d h te dd yath ota q dh varg ma udgdtd ety ah arma p ri th (149 5 e d h /ur b rah ag em sg ag h i stutayo bh avantz asya e atah ap t e d p rz th e p y eh /uh p reth “ re e de i ti e s acc ordi ng to th Th e ex a ndm I e re are th d abh z dh tath h i z A i os n p ounde rs of the Ve da (N az ruh tdh v plac e i s on the w , g ) e aiI and S fi r ose pl ac e i s i n th e e arth; V ayu, or I ndra w h ya (th h sky T e se d e i ti es re c e i v e se v e rall y e” ose pl ac e i s i n th sun , wh ) many app ell ati ons 1 n c onse quenc e of the i r gre atne ss or of the di ve rsity ” , adh varyu, hm h mcm, and ud ot e name s of h of th e i r functi ons as th e T he foll ow i ng classi fi cati on of th
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me acc ount of Y aska s work se e the se c ond v ol Ou the I nterp re tati on of the Ve da and my arti cle
F 1 73 ,
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th i s work, pp 1 6 2 and in the J c1 1 m R A S for of
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C omp are R V x 1 5 8 1 S & ryo no di vas p at“ 75 1 0 antarchshcz t A gmr “ e sky V a u from th e ai r h e S un p re se rve us from th t a M a a i b h r t h v e h y y p y i ngs on e arth A gni from th 6
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me pe rson, [ acc ordi ng to the p arti c ul at sacri fi ci al cihoe w h i chhe happ e ns to b e ful fi lling] Or the se god s inay all b e di sti nc t, for the p rai se s addre sse d to the m and al so the i r 7 app e ll ati ons, are di sti nc t P ursui ng th i pl e classifi cati on he re e tr i ndi c ate d Yaska p ro c e e ds i n the l atte r p art o f h i s w ork to di vi de the di ffe re nt dei ti e s or fo rms of the same de i ti e s, sp e ci fi e d i n the fi fth ap te r of th is ch e N ai gh antuka orvVo cab ul ar y w hi ch i s p re fi x e d to h re e ord e rs o f te rrestri al (N i rukta v u 1 4 i x e th w ork, i nto th 1 inte rme di ate or ae ri al (x l —x i I and c e l e sti al (1 1 1 1 all not re p ro duc e th i c h c oul d not i n some pl ac e s b e sh e se li sts wh ly unde rstood w i thout e x pl anati on as the y i nc lude se ve ral th orough de i ti e s w ho se pre c i se c harac te r and i de ntifi cati on w i thoth e r d i v i ni ti e s i ch are not god s at are di sp ute d and e mb rac e a numb e r o f o bj e cts w h al l b ut are c onstruc ti v e l y re gard e d as such fro m th e ir b e i ng addre sse d 8 h h m i n t e y ns
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i s p assage i s uote d more at le ngthi n the 4thv ol of th i s w ork, p p 1 3 3 ff Th Th e followi ng i s th e manne r i n wh i hY aska classi fi e s the h I uote the ymns .
.
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) the hymns or p orti ons o f hymns devote d to the p rai se o f the gods i nto re e classes vi z (1 ) th ird p e rson as th ose i n wh i ch th e gods are addresse d i n th e th ” abse nt as e tc I ndra rule s ove r he aven and e arth (x 8 9 (2 ) those whi chad dress them1 11 the se c ond p e rson as p re se nt, suchas O I ndra slay thou our e ne mi e s 3 i ch the atlth e fi rst p e rso n and e tc and (3 ) th ose i n wh or spe aks i n th (x 1 5 2 about h i mself A ga i n some of Of the se the fi rst two classes are the most nume rous ” “ th e h I de clareg the valorous de e ds of I ndra, R V ymns are me rely laudatb ry, as may I see cle arly wi thmy e ye s, b e i 3 2, 1 ; othe rs c ontai n prayers not prai ses as A gai n th e ar distinc tly wi thm e re are i m radi ant 1 n my fac e andh y e ars p re c ati ons “ may I di e to day if I am a Yatudhana e tc A gain a p arti cular as ” “ h n n i h f t h i n r i d a s t h e r e w a s t e e t e r d state o e ath nor i mmortali ty , gs i s desc b e , A gai n a lamentati on i s uttere d, as, th e bri gh t god will fl y away and (x 1 29 never re turn e are exp resse d, as, Or, p rai s e and blam he who e ats (11 95 , ” n i l n i n h i alo e, s a o e s guilt and th o use of th e h e lib e ral man i s li ke a (x 1 1 7, e re lotuses grow and i n th e same w ay i n th e h pond wh (x 1 07 ymn to D i c e Th us th e vi e ws wi th gambli ng i s re prehe nde d and agri culture p rai se d (x 3 4 i c hth i s beheld the h ost wh e rish Th e ori gi nal text of m ymns w ere ve ry vari ous of th i s p assage will b e found in th e 3 rd v ol of th is work, p 2 1 1 (N i r
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INDIA N G OD S GE N E R A LLY
TH E
1 0
hi the r, Nasatyas
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A gni , the wi se ge ds l e nd an e ar to thei r w or i th er ruddy ste e d s, w h o l o e st p rai se , b ri ng h
2
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hi pp e r G od w i th the v re e and th th ose th i rty d eh e devdhA gne pneh etasah sh h z e dno h t d u é r s t ( tdn roh i dasm gi rw gz as trayastrtm a) satanb d mh i 1 3 9 , 1 1 (= T ai tt S i 4 , 1 9 Ye gods, w ho are e l e v en i n the 10 k h o are e l e v e n on e arth s y, w and w h are e l e v e n o i n your gl ory , d w e lle rs i n the (atmosphe ri c) w aters do ye w e lc ome thi s our offe ri ng h d d h d eh z to d t e d ev s d z d t z m d h e e a é 3 h a a s u a o m e h d a s a 3 h a m h v a t p (y p y mahz nd ehddasa 3 tha te devdso yaj nam emam j uehadhmm) ii i 6 9 e A gni b ri ng h i the r ac c ordi ng to thy w ont and gladd en th ” re e and th i rty gods w i th the i r w i ve s (p atni vatae tmfi z éatafiz tri m s th eh a dev an anush am de d h a mddayasm) vadh “ i rty gods w ho hav e v i si te d our v i ii 2 8 1 ré M ay the th e o v e r th sacrifi ci al grass re c o gni z e us, and g1 v e us doubl e (ye tmfi z éate trayas ’ z r dsadc m i mdann aha dutta 3 cmcm) p ara devdeo barh v ii i 3 0 2 Ye who arhthe thre e and thi rty god s w orshi pp e d b y he n thus p rai se d, may ye b e c ome the de stmye rs of M anu (o r man) w ” ‘ z saehah d t h w t m fi a t o ae ath r esddaso g e 3 t h a r a a s e o ur foe s z t z s t u s a y / ( manor devdhyaj mydsah ) “ viii 3 5 , 3 A svi ns associ ate d w ithall the thri ce e le v e n gods, wi th the Wate rs the M aruts, the B hri éus and uni te d w i th the D aw n and ddaéaz r th e adh her e soma z r eh th e S un, dri nkth (mf w z r elevate trtbh d a sa oeh sh asd S ryena eh marudbhz r B hyegubhz heaehabhuvd a s U j a e omamp z bata A s uma) s
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On th i s S ayana}re marks, “ A lthough, a ordi ng to th e te t, Th ere are onl y ’ re e gods, th Ni rukta, v ii th e de i ti es wh o re pre se nt th e e arth re e , , e tc , are b ut th 10
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th roughth ei r gre atness, t e i r resp e ti e ari e d manife stati ons, th e y amount , e th th i rty th re e , a ordi ng to th e sayi ng, oth e r manifestati o ns o f H i m e i st i n
sti ll
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differe nt
C ompare
Sp ’
hr
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6 , 3 , 4 ff
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T he A tharv a—ve da
(x 9 1 2) tarz ksh ado am di vi de s the go ds i nto dwellers i n the sky ai r and e arth(ye devfi h die i sh a z em i) a ye ye ah a i me b h A nd th e same V e da i 3 0, 3 , sp e aks o f th e adas ch e yfi m adh gods who dwe ll i n the sky on e arth i n the ai r i n plants ani mals and w aters (ye i sh i thz vyafi z ye antarz ksh e osh adh a ye p r u p as us h u ap su antah devcz hdi m sth ) 11 R othsays that dv i tcz does not me an double b ut assuredly, esp eci ally .
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INDIAN G OD S GE N E R A LLY
TH E
12
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l c le ar that thi s numb e r of thi rty thre e god s c ould not have em brac e d the w hole of the Ve d i c de i ti e s, as in some of the p re c e di ng te x ts A gni th e A svi ns and th e M aruts are se p arate ly sp e ci fi e d as i f di sti nc t from the thi rty thre e F lrrthe r I ndra fiould not hav e b e e n i n the hmana at l e ast as e x pre sse d i n thi s Op i ni on of th or of th e auth e B ra p assage x i 6 3 5 , one of the tw e lv e Adi tyas (as he w as se garde d at a l ate r p e r e i od) si nc e he i s se p aratei y sp e ci fi e d as making up th numb e r of th i rty thre e god s c e god s I n th e R V iii 9 9 (z R V x 5 2 6 and Vaj S 3 3 7) th re e undre d th Th re e h are me nti one d as b e i ng muchmore nume rous : ” 15 e tc (tri m th ousand th i rty and ni ne go ds hav e w orshi pp e d A gni éatd tri sah a dev d hnave ch w asap aryan) asram A gnz fi z tri flesaehah I n ano the r p assage (1 2 7, 1 3 ) the go ds are sp oke n of as di vi de d i nto h r e at re v e re nc e : e r e n o t e l v c r a n d s m a l n n d o ld R e e t a e t a o u g g g y L e t us to the small : re v e re nc e to the young re v e re nc e to the old w orshi p the god s i f w e are abl e ; may I not, 0 gods ne gl e c t the p rai se ” m o yuvabh o b e bh o ? m r of th e gre ate st emo m h b h o n a m o a h a h m a a d y y y ( namahdéz ne b h na/vdmw m j g /dyasahsamsam yah yaj dma de vdn yadz éah d srth sh e devd h e god s i s l atte r classifi cati on of th at th I am no t aw are how e v e r th i s di sti nc ti on I n fact th i s all ude d to i n any othe r of the hymns 30 1 7 mh i vo e r p assage v iii among th e de i ti e s i s de ni e d i n anoth “ dntahz t ( N one of ah o dee dso nee h ah aste arb h umdmh ahl mse e satom you, 0 gods, 1 s smal l or young : you are all gre at a so
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Th mortali ty ei r origi n and i m
(3 )
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f
I n the R i g
-
v e da the
god s
are s oke n o f as 1
p
mmortal (as m 1 16
1 1
1 71 1
x
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1 3, 1 ;
c
x
65
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,
15 ;
x
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6 9, 9 ;
x
.
72 , 5 ; b ut the y are
mmentator remarks here that the
mber of the
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vii
1
1 7, 4 ;
.
not re garde
dm
c
gods i s de lare d i n the i s p ani shad, printe d Br i had Aranyaka p ani shad S e e p p 6 42 ff o f the te t of th Th e anslati on i n th e same se ri e s i n the B ibl I nd ; and p p 2 03 3 of th e E ngli shtr m ana, x i 6 , 3 , r w o rds i n th e S atap ath a B rah same p assa e o u s i n e a r l t h e s a n e m g y 4 ii On the numbe rs o f the gods, se e a note o f rofessor H ang i n hi s Ai tare ya B rah Th e
1 5
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ii 2 1 2, note , .
chri ft p
Z ei ts 16
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223
P
q
h
and t e re
th e four uarte rs
marks b y Dr Kuhn .
is noti in h
ce
of
i s p ap er i n th
hi s
.
h ar a v
I n the A t
U
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mana
nu
v
of
e da 1
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31
,
1
,
fo ur i mmortals
th e sky (as anfi m as ap a leb h yas ’
H
th e guardi ans of / o am z t ch aturb h r eb h ya ) y
are sp oke n of as
h .
TH E R I G
A S OR E P R E SE N T E D I N
-
VE DA
1 3
.
T he re are ,as w e shall lf e x i ste nt b e i ri gs i c h th e se e i n th i b e d as e ne x t se c ti on many p as sage s i n w h y are de sc r b e i ng the o ffspri ng o f H e ave n and E arth I n i 1 1 3 1 9 Ushas, th e of th e gods devdnd m m a a m oth e r t D aw n, i s c h arac te ri z e d as th e ( ) in e r (devdndm p i taram ii 2 6 3 B rah manasp atj i s c all e d the i r fath ) in i x 8 7 2 S oma i s sai d to b e the father and skilful ge ne rator of the ah ; se e als o i x 42 4 ; i x 8 6 , 1 0 ; gods (p z tf devdndfiz j anz td sudalcsh a1 i d i x 1 0 9 4 ) i n i x 9 6 , 5 th e same de i ty i s d e sc ri b e d as th e ge ne ra tor of H e av e n E arth A gni S fi rya I ndra, and Vi shnu (j ani ta diva z vyd h anz td A ner j amta S aryasya j amta I ndras a iamtci p ri th j g g / j ani 2 5 e gods are d e c l are d to h tota Vz sh i n x t h av e b e e n b orn 7 yoh ; , ) afte r A di ti (tam devdhe m) aj dyanta) ; i n x 9 7 1 c e rtai n pl ants app e ar re e age s (yugas) b e fore th e god s to b e de sc rib e d as p roduc e d th d (y h i u a a s t r a m a r adh i hp arvd hj dtdhde veb h osh g / y g p ) ; w hil st i n x 1 2 9 6 the gods are sai d to have b e e n b orn sub se que ntly to the c re ati on o f th e uni ve rse so th at i n c onse que nc e no o ne can de c lare i ts ori in arm g ( y a t a h o veda yatah V aruna, M i tra dee ds tasya vz sananena ath a and A m ag a D aksh A ryaman B h s a are d e si gnate d, i n R V i i 2 7 1 e m e l se w h e re as Adi tyas or sons o f A di ti and some of th Th e b i rthof i s father aad mothe r all ude d I ndra i s me nti one d i n v ari ous te x ts and h ‘9 to thoughnot ge ne rall y name d (i v 1 7, 4, 1 2 ; i v 1 8 5 1 2 ; v iii 4 5 , I n v i 5 9 , l , I ndra and A gni are ad 4 ; v iii 6 6 1 ; X 1 3 4, 1 t h)
53
ge ne ral
unb e ginni ng
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or se
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however admi tte d b y P rofessor M ax M ulle r who says (C hi p s from “ ic h th G r m a n W r k s h o 1 3 8 e b irth o f c e rtai n e o a ) p assage s i n wh p gods is me n h t e y re fe r to th e birthof th ave a p h si c al me an ng e da h ti one d h t e ri si n of th e y y g i ” r e ye a e re turn o f th sun th 1 9 I n th e gods are sai d to h e A th arv a ve da x i 7, 2 3 all th ave be en b orn from ch hze hta or the re mai ns of the oblati on (t ghhzlshtfij j aj mre se rve di e t dev ak Uch ti on i s rep e6 te d re gardi ng th e same asse r and i n v ei s e 2 7 th e m i n con ‘ j unction wi ththe fathe rs me G andharvas, and A psarases (devahp i taro manushyah z sh uoh ch a ye a rvép samsas ch G andh taj j aj ni re sfi rve di m devi l: C o mp are a B rah mana x i v 2 2 2 i t is said : A yafi z e S atap ath I n th T ai tt B r i i i 1 2 3 , mi samudrdt sarve de vci hsarvcrm b b atam 13t va t samudro yo yam p av ate e oc e an samudra ich is p uri fi e d i s th is wh Th samuddravanti ( ) F rom this oc e an e go ds all c re ature s i ssue forth all th (samuddravanu) T he gods are said to have be e n born i n p ai rs accordi ng to a p assage of the T ai tti ri ya S arhhita (vi 5 re ferre d 1
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to b y S ayana o n R V i i i 72, 8 1 9 I n R V x 1 01 , 1 2 , a godde ss .
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htzgr? i s me nti one d, appare ntly as the mother o f I ndra N z slctzgrya hp utram 5 ehci vaya fi taye I ndra m draw hi the r I ndra ” e tc S ayana on th is p assage i denti fi e s h ti gri to ai d as, th e son o f N i sh e r 1 1 i thA d i ti , ” “ e r ri val wife N ish o swallows up h Sh e wh v iz I ndra is i n fac t ti, ale Di ti .
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TH E
14
INDIAN
G
O D S GE NE R A LLY
,
ath o dre sse d i n the se w ords : H ai dea va mp z taro devaéatmvah v I nchdgm fi Your fathe rs w ho had the gods for foe s hav e b e e n sl ai n o yuvdm ” I ndra and A gni b ut you survi v e B ut i n the ne x t v e rse b othgo ds ad one are sai d to h av e h ge ne rator and to b e tw i n brothe rs (samano 6 6 773 d /rd tard n z t d u v fi z yamd eh a b h v zh am Th atard ) e A V i 3 0 2 sp e aks j y of some of th e gods as b e i ng fath e rs and oth e rs as e i ng sons (ye v o b /ro i hsach devdh i a p ut e taeo m e érz g z uta {dam t a /rc S e e al so ye eh p i c hw ill b e quote d nii th A di ti R V x 6 3 2 wh e S e c ti o n on I n i v 5 4 2 (= Vaj S 3 3 , 5 51 ) i t i s sai d that S avi tri b e stow s i m i p rath am mortali ty, an e x c e ll e nt lot, on the god s (de vebh am yo h ycyni a n r am A i i s al so sai d, v i h o am z tatw fi z suvasi bh e h 7 g g y y i s p ow e r or ski ll to c o nfe r i mmortali ty on the gods w ho w or 4, b y h i ne s forthfrom out o f ip h i m w he n h e i s b orn l i ke an i nfant and sh sh dnam éz éufi z 73 a devd h ah hz eafiz h i s p are nts (te am0 666 3 amri ta j dyam ‘ r z d ra yat p i tror adi de h navc mte tcwa hmtubhtr am tatvam yan vatsvdnm ) I n i x 1 06 8 the go ds are sai d to drink S oma to ob tai n i mmortali ty omp are i x 1 z tdya h am p ap uh c 09 2 d I n x fi z devdso am t v r l ( i c hth 5 3 1 0 some me ans are all ude d to (i t i s not c l e ar w hat) b y w h e attai ne d i mmortali tn /ena dee dso amrz tatmm dnaéuh I n x d s o g ) av e c onque re d h e av e n b auste re fe r our 1 6 7 1 I ndra i s ( sai d to h y ( v 5 a ah svah and i n x 1 9 4 h e i s said to h v a z a a a e t a a / r v afi z ta t j , h p y p y ) p ( b e c ome gl ori ous and e x alte d b y the offe ri ng of some obl ati on (ye nendro hamshd hretvi abhavad dyumni uttamah ) I n the A V i v 2 3 6 A gni i s said to hav e b e e n the author of the e same i mmortali ty of the gods (yena devdhamrz tamanvamndcm) i n th ’
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H e is not, howeve r, as w e A(htya al ong wi thVaruna i n vi 1 8 5 , 4 e S p B r x i 6 , 3 , 5 , wh ere h e is menti one d onsi de red as sueh1 1 th ab ove ,
ressed as an add
have
see n
c
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c
di stin t from the tw el
as
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ve E di tyas
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is b y saying that he gives t em soma and other means of S aye ghi nterp re ts th rz sh i t atva/fiz ( J t sadh ae n uth anam uttam am attaini ng i mmortali t tatamam b hdgam r y ( The same dei ty i s sai d i 1 1 0, 3 , to have con adi lakeh ayam savast sam
h
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us (tat S av i td 0 0 amrz tatvam Esu/vat) e R ibh ferred i mmortali ty ou th 21 mana ix 5 , 1 , 1 —8 , whe re i t is sai d that i mmortali ty de S e e S atap atha B rah ah i tatv am ap ach rama), w h o h a v at amr e n th ey se t e go ds (deveb h f r om th r t e d a y p T hey p oure d out soma i nto A gni e mselve s to recov e r i t b y reli gi ous Obse rvan e s th i m, and b y so doing a ui re d i t the mselves, as h e us infuse d i mmortali ty i nto h and th ’
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i s the
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S oma is the p rin i ple of i mmortali ty (ab hish utya agmw th e gods cz m he es ha devci ncrm 5 0 nd yad i tam adadhuh sarvesh tad agnav amr
soul of all
uh uvu
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mh tad yad agncw amri tam ada dhus tad Etmann amrz tam adadha ta i tafiz S ome hsah tad ya t tad amr avan ab h amri tah ) ’
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tato devcz
h
THE
A S o RE P R E S E N TE D I N
R IG
-
VE DA
15
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d e athb y c ontine nc e macharyega tap asa de vdhmri tyum ap dghnata) and auste re fe rv our (brah i ta 7 to hav e ac qui re d i mmortali ty through R oh d r n C omp are th e same V e da 3 a l n e n a d ev m z t a m a n v m a a h g ) y ( i v 1 1 , 6 ; i v 1 4, 1 ; Satap B r i 7 3 , l ; A i t B r Vi 2 0 T ai tt arata x i v 1 444 S anh i 7, 1 3, and v i 5 , 3 , 1 ; and the M ahabh d a hm d d d h am atd h T ath d a s d e v a h m i v aiva th p y g e S 31 tap ath a I h av e e lse w h e re q uo te d a numb e r of p assage s from th B rah mana i n w hi chi t 1 s re l ate d how the go ds b e c ame i mmortal and how though of the same p arentage , and ori gi nally on a footi ng of 22 e quali ty w i thth e A suras, th e y b e c ame sup e ri or to th em e e th e S ( 4 thv ol of th i s w ork, pp 4 7—5 3 ; and the J ournal of th e R o al A si at ic y Xi 5
Ve d a
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1 9 , the go ds
,
hav e
are sai d to
c me
ove r o
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S o i e ty,
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v ol
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xx
4 pp 1 .
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T ai ttiri ya B rahmana the go ds ob tai ne d the ir di vi ne rank b y auste ri ty (tap asd devahde vatdm agre dycm i ii 1 2 , 3 , e gods, as I 1 1 dra i i i 4 6 , 1 ; v 42 , I n oth e r pl ac e s some of th are ( A
cc ording to the
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s oke n of
p
as
c
unde ayi ng ;
i n y i 2 4, 7 i t i s
and
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th at god th at
sai d of
months w e ar hi m out nor do days c ause h i m to / m a d de c ay (M 7 7 3 j arantz sa o 9eu m sah m dydvah I ndi um a/vah arsa 6 7 3 Whe the r or not the Ve di c p oe ts had any c onc e p ti on of an
ne i th e r autumns nor
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P j
I n S atapatha B rahmana 1 1 4, 2 , 1 , i t i s sai d that all: re atures ame to ra a e god s h e y mi gh t live T o th e sai d, S acri fi ce i s your food, yo ur p ati , and as ke d that th ’ e sun i s your li gh t, e tc (yaj na v o nnam amri tatvwfi z i mmortali ty is your supp ort, th v ahurg v ahs uryo v o j yotz h T o th e p assage s of th e S P B r re gardi ng the manner '
22
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i n whi h the gods a ui re d i mmortali ty, above re fe rre d to, I may add o ne as ye t i ta vii 4, e I nd i a Oth ee M S o f th e T ai ttiri ya S anh Yatha unp ubli sh ed from th ’ a nush vat m yah eva/fiz deva hagre a san te Ica mayamtae arttz m p ap manam mri tyum hema i ti te etw mchaturmms atz rdl mm sadamgach ap ah a tya daz v z m sa/m éyams tam .
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j mta tato v ai te vartti m fi fip fi fi nam mri tywn ap ahatya dai vi fiz ' am eh saih sadah z agach fl T he gods were formerly j ust li ke me n T he y de si re d to nd to go to th e di vi ne ass em bly T h3y saw , took, i sery, de ath overc o me w ant, m , a s ati ratra, and i n c onse que nc e ove rc ame want, th is C h aturvi and sacri fi ce d wi th , ” d d i e a ss m l e b I n the T ai tt S anh v p 4 3 a mi sery, and de ath, and re ache the vi n y (of I ndi a Offi ce M S ) we are told that the gods and A suras c ontended toge the r; and at th e former were less nume ro us th an th e latter, wh en th e y took some br th i cks wh i ch e th y saw, and placing them 1 1 1 the p rop er p osi ti on to re ce ive the sacrifi ci al fi re, wi th th e form ula T h ou art a m ul ti pli e r, th ey b ec ame numerous (D e vasura k eafnyatta h a saml kaa/Efi z so de v ak a san b h z yafiz so sura h M e deva k e tahi shtaha hwp asyan tah f uyaskri d asi anta bh i tg amm up a dadh / em b huyamso 6 h ) I n the M ahabharata, i ch the y h ad wi th e ac h o th e S autip 1 1 8 4, i t is sai d that i n the battle wh er th ” h l d e r r o t h e r s a n d h b t e gods th e younger A suras we re t e e (z dafi z tu s rz eyate p drtha bh rcz taro j g asurfi h e devasure p un: ) thahdee ds! chezp i yavi yasah /esh yuddh dh c z mfiz s tena
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T HE
16
INDIAN G OD S GENE R A LLY
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b
b lute future e terni ty of the god s, doe s not app e ar B ut, as we have se en, th or e B réh manas di d not re gard the m as naturall y e auth s of th and e sse nti all y i mmortal ; and i t i s at all e ve n ts e vi d e nt th at i n l ate n ti mes the i r i mmortali ty w as re garde d as o nly re l ati ve as acc ord i ng i to the P urani c re p re se ntati cn the gods are only a p orti on o f the e xi st i ng syste m of the uni v e rse and are the re fore subj e c t, as re wards the ir P c orp ore al p art to the same law of di ssoluti on as othe rb e i ngs S e e the 49 and P rofe ssor Wi l so n s S énkh l st v ol of th i s w ork 2 nd e d ya (p K ari ka, p 1 4 us in a v e rse quo te d i n th Th e c omme ntary of th at “ i t), i t i s sai d : e S anskr w ork (p 3 of th M any thousands of I ndras e r god s h av e th roughti me p ass e d aw ay i n e v e ry mund ane and o f o th ” a d d ard to ov e rc ome a h n i n h s d n i d e a age ; for ti me i s h b W a s a r v n m ( alo h i duratz h A nd i n th e eh hdl ma eamati tani h a yuge yuge mmah ) S ankh ya A phori sms, iii 5 3 , i t i s said that the suffe ri ng ari sing from ” d e c ay and d e ath i s c ommon to all (samanam j ard maragddz j amduh i c hthe c omme ntator i nte rp re ts to me an that suc hsuffe ri ng h ham) ; w h b oth those who go up w ards and i s “ th e c ommon lot o f all b e i ngs ” o go d ow nw ards from B rahma to thi ngs w i thout motion those w h —sth a o d d d d atdndm B rah m d d h vddh i vardntdndfi z se rveeh m em emi r ( g j 23 fi z d d i c hhav e ap i mate d Th e soul s w h mw agddz j a dut afi z s dh mgz am) ose w h i c hani mate all othe r c orp ore al b e i ngs e go ds h o w e v e r l ike th th b ei ng e te rnal and i mp e ri shable must of c ourse survi v e all suc h di sso luti ons to b e e ithe r b orn agai n in o the r forms or b e c ome ab sorb e d i n ma S ee Wi l son s Vi shnu P ur p 6 3 2 n ot e 7 ; and the sup re me B rah ew n e i t i s sh i s w ork 2 nd e d p 9 9 w he r on th e 3 rd v ol of th e th e i r c omme ntator th auth ori t o f th r ah m a S fi tras o r of S ankara th B e at y , the gods b o thde si re and are ca ab le o f fi nal e manc ip ati on a so
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T w o of the
th ei r mut ual re lati ons
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p assage s ab ov e quote d (in p R V v i 5 9 1 andA V i 3 0, 2 i mply that th e e x i sti ng go ds w e re succ e sso rs o f o th e rs w h o h ad p re v i ously e x i ste d T he ‘forme r v e rse i s p e rhap s i l lustrate d (as P rof A ufre c ht has sugge ste d to me) b y R V i v 1 8 1 2 : te matarafi z mt sayumhas te am aj ziq hdm ah vidh avdm ach sat eh arantam h as te de vo “ d rdi h sh z ndh z m e dei d yat p rdh z adh t a mm d Who (0 p p dagrz h ya '
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C omp are
R i tte rs H i story of ’
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AS R E
P R E SE N T E D
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e e l i ng or h m oth e r a wi d ow ? o sough t t o ki ll th I ndra) r ade th y y movi ng ? hat god w as p re se nt i n the fray, w he n thou di dst slay thy ” 24 I n v ii 2 1 , 7, me nti on i s made of e fo ot ? y th f athe r, se i z i ng hi m h '
.
mitte d the i r p ow e rs to b e ’ i sh at ss ee ds ch t e asurydya p arv e emu h v p di i n e o w e d t i nfe ri or to th r y ( E arl i e r go ds are al so me nti one d i n x 1 09 4 trdya mamre i e m as though i n c onj u c ti on w i th ( nl e ss w e are to unde rstand th n u i de ntifi e d w i th) the se v e n ri sh is : I n re gard to he r the forme r gods , ” i s wh o sat dow n to p rac ti se auste ri ty, e tc (devd h sai d th e se v e n ri sh ta p arve sep tarz sh ayas tw e se ye ni sh eduh e tasg /dm avadcm ) A n e arli e r I n the forme r age o f the e gods i s me nti o ne d in x age of th 72 2 f e no n e x i ste nt I n the fi rst age of th e e e xi ste nt sp rang from th gods th e e xi ste nt sp rang from th e non e xi ste nt god s th (devdndmp fi rvye yuge 3 D eva ndfi z yuge p rath asatah sad a dyata am e asai ah sad a j dyata) y A nd in R V i 1 6 4, 5 0 w e hav e the foll o w i ng v e rse w hi c hi s re p e ate d in x 9 0 1 6 (the P urusha S fi kta) yaj nefia yaj nam ayaj antw dee ds ta m dz n p rath dm dean am dnahsaeh dh arm te h am m zm a ndh ah anta yatra “ Wi thsacrifi ce the gods w orshi p pe d the p arve sddh yd le santz de vdhI sacri fi ce : th e se w e re th e e arli e st ri te s e se gre at p ow e rs sough t Th ” 26 afte r th as gods e sky, w he re are the e arly S adh y
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I n e planati on of th i s le ge nd S ayana re fe rs to the T ai ttiri ya S anhi tfi v i 1 , 3 , 6 re d to , wh Th e followi ng is th e p as sage re fe r i hI uote to show ho w li ttle li ght i t ro ws o n th th e te t of the R V : Yaj no dake hz aam ab hyadhfi yat tam samab havat 24
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m sh ate e u z dm h av i sh z tz h h ati tdfi z y y j “ p rcwz s at tasya I ndra evdj fi yata 3 0 mcmyata yo mi mad { to p aro j ani sh ya te eu z dafi z th i ta tasyfz anumrz s ya gomm 5 01 1 1 1 5 3 3 : 3 5 s i tae as d b h a vat tat wv z e h ya ti 1 5 971 h aste nyavesh é t 3 5 kri sh s i tavaééya i j anm a na tayata tafi z mrigeshu nyadadh i i i fies r {ti azz fi b h I ndrae ya yonz r asi ma ma h Yaj na (sacri fi ce ) v i sh ae at i né (l arge ss) I ndra w as app rehe nsive o f er H e c onsorte d wi thh de sire d D aksh ' ' ” is e t d e r wi ll b e th H e e nte re d i nto h H é r fl e c e : whoeve r i s born of h er a ‘ i mse lf w as b orn‘ of hes H e re fl ecte d : wh oeve r i s b orn o f h er b e sides me I ndra h ” ” is H avi ng c onside re d he C l t op e n her womb e p roduc ed a cow, Sh will b e th ‘ i s fath i s killmg h er N o me nti on i s he re made of h e tc 25 i s me ans As uras S ayana i n 1 0 00 says th 25 I q uote h e re p art o f a note from my arti cle Ou the I nte rp re tati on of the V eda 4 1 )th at th e N ai r uktas under J our R A S for 1 8 6 6 p 3 9 5 : Yaska te lls as (Ni rukta x ” h h S a d h a s t o b h e o d s w o s l o li e k e c a ty is t s y, dyusthano dev agayah t e stoo d t e g y ‘ " c z a h r n f o a t t wh i lst according to a le ge nd (ékh t e e m d e o e d a r m e r e f y g ) g o the go ds ProfessorWi lson translates the w ordS adhysb i n R V i 1 6 4, 5 0 b y who are to b e p ro ” i a se ns e no t assi gne d b y S ayag a wh o pro po se s fi r z dh e d, i t a t st, th at o f e c anfi yaj nddi p “ c z v a a r m a d e h a i a h k s d ana v n h p erformei s p e rformers of sacrifi ces, e tc , w ork gods ilson i n h Th ese words are re ndere db y Prof W i s note on i 1 6 4, 5 0, di vi ni ti es p resi di ng ’
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2
s ons G E N E R AL ISY,
INDIAN
TH E
1 3
hav e li ve d al ways on a fri e ndly foot i ng wi th e acho th er I t app e ars to me that the tw o foll owi ng v e rse s R V i v 3 0, 3 5 th oughoth e rwi se re nde re db on afte r S a ana are te y P rofe ssorWi l s ( y ) b e unde rstood of I ndra fi gh ti ng agai nst th e go ds and no t w i thth e gods agai nst th e A suras : 3 uh Vz sve ch ance i d and te d devdsah I ndra yuyudh d nah tam d tz mhI 5 dyato msvi n ayydh e kah Yatm devdn righ yad ah yah “ it te am I ndra vam mah c m 3 Ev e n all the go ds assai l e d the e I nd ra w he n thou di dst p rolo g G ) day and ni ght h 5 e n th ou W g di d st fi gh t al one agai nst all th e furi ous go ds th ou di dst sl ay th e ” Th i s i nte rpre tati on i s fav oure d b y the te nor of v e rses d e struc ti ve 27 4 6 , 8 —1 1 of th e same h ymn Th e god s do not se e m to .
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Th eze p ow ers andp rerogati ves
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T he gods can do whate v e r the y w i ll ; no mortal , how e v e r hostil e h is d i sp osi ti on, can thw art the i: de si gns (R V v ii i 2 8 , 4 Yathd e aéantz ’
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marttyah ) T he and of I ndra iii 5 0 4 ; v ii i y 1 , that no o ne how e v e r ski lf ul
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T hi s doe s not, however, app e arcto b e the ” re al se nse , as M ah i dh at th e re are tw o kinds of ara on Vaj S 3 1 , 1 7, tells us th go ds, ” ” “ f z harmade vah a a d s i r h b y b t , the fi rst be i ng those w ork go ds, and j nadee h , , go e ir e m i nent wo rks, and the se o nd o h ad attai ne d to th wh e ondi tion o f de i ti e s b y th e re ati on e b e ginning of th Th e se ond lass i s those w h o w ere pro du e d at th ihadaranyaka, a hundre d e n oyments of e B r e fi rst, and, a ordi ng to th sup erior to th ” n u a l n s i n l n are o ly e to o e the latte r (th e w ork gods), g e e oyme nt of the former ihadaranyaka p ani shad, pp 8 1 7if (p 2 3 0 f e B r S e e all th i s and more de lare d i n th mana, p 1 08 7 A second se nse p rop ose d for nd S atap ath a B rah of translati on), a ” h 1 6 4 5 0 i s t a t o f t h e d e i t i s r z dh ah e p esidi ng ov e r me tres, sc b y S ayana on R V i , , y ordi n wh o gw eré Afili tyas and Angirase s, and a hando ch g tp a B rah rof i lson re marks 1 n h mana, b y « w orshi pp i ng A gni were e alte d to he ave n is I t w oul d se e m that i n S a ana 8 day the p urp ort o f the de si gnati on S a dh a note : y y i dh M ah ara o n N aj S 3 1 , 1 6 rende rs th e te rm mra d had b e ome un ertain “ r s of th e n d i t i on of Vi raj r o d u e o aka lz , up adh i sadh p 27 I sh manas ons tantly sp eak of the gods and A suras at th e B rah ould obse rve th ra ap ati : as onte ndi ng toge th er (S ata e o ffspri ng o f as b e ing b oth th p Br v 1, and eve n as b e i ng ori gi nally e ual or ali ke vi 6 , 2 , 1 1 ; v i 6 , 3 , (4thvol at eve n mali gnant sp iri ts ma A nd to p rove th all e d i s w ork, p of th y be ” “ e T ai tt S anh ii i d eva, uote s from th 5 4, 1 , a ve rse rof R oth d s, o , , g M ay A gni prese rve me from the gods (deva h e e ffe t : to th ), de stroye rs o f sacrifi cers,
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INDIAN G OD S
TH E
20
G E N E R AL I iY
.
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Th e god s re w ard th e ir p i ous w orsh i pp e rs and p uni sh t o se w ho ne gl e c t th e i r se r i e : i ii 2 , 1 8 I ch h c mti dev dh sunvantam mt evap k s t a n t T h e s i r li i o n s a d p ndg a h i o d e s e a m a n o o u r s o u t b a t w I / pr y g
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l p vii i 3 1 1 5 M ah eh u devavato rath dsu ch ah i t I dee d éaro vd p rz tsu h ndfi z yahi d memo ya j amdnahi yakshati abhi d ayaj vano bhuvat I 1 6 N a 1 5 I mp e tuous i s the g /asi 7m sahvand m dep axyo I yaj amdna ri sh chari ot of the godly man and he i s a hero i n e ve ry b attl e The ifi ce r who see ks to pl e ase the go ds ov e rc ome s th sacr e man w h o doe s no t sacrifi ce ou d o st not p e r 1 6 Th i sh o sacri fi ce r nor thou w ho o ffe re st li b ati ons nor th ou o godl y man 3 9 2 N a de e deahkawatmw e Th e gods are not for the y v ii are not th e p or ti on of) th e ill i b e ral (or H av e the w ords na ri te é h T he rdntasya aah /a devd hi n i v 3 3 1 1 , a si mil ar me ani ng : ydg i i r o f th h d s a r n o f r i e n d l t o h o s t e d e sac re d ri te i o e t w See a g y c oll e cti on of te x ts to the same e ffe c t as re gards the indi vi dual de iti e s i n my arti c le On the re l ati ons o f the p ri e sts to the othe r classe s of ” so c i e t y i n the Ve di c age , J oum R A S for 1 8 6 6 pp 2 8 6 £1 2 ; and he l et v ol of thi s w ork 2 nd cd p p 2 5 9 fi a se le cti on from th em 1 n t he S tap atha B rahmana 1 l , 1 , 7 the gods know the A cc ordi ng to t at h Th e are aw are th e c onte mpl ate s th e per i nte nti ons of a man y i s ri te and w i ll make hi s offe ring i n the morni ng ; and formance of th ” c onse que ntl y the y all c ome to hi s house and abi de the re (M e mo ha w e devd h manueh yaeya dj dnanti I te enam e tad vmtam up ayantanz e iduh f ve de vd h n h d d / aeh t z te asya n a ah eh ate i tt I te asya e i s n h a t n o a r r g y y g p /msanti r sh a z h e u u p ) g I have he re e nde av oure d to c olle c t suc hc harac te ri sti c s and attri bute s I n the se c ti ons e go ds c oll e cti v ely as are in th e V e da ascri b e d to th e quali t i e s 6 nd functi ons attri b ute d to e se v e ral de i ti e s th tre ati ng of th e ac hwi ll b e b rough t forward i n de tai l not o e s ee
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S E C TI
D YA US
29
ON
II
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PRIT HIVI
AN D
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ith b e gin D yaus and P r i vi (H e av e n and E arth) w ho se em to have b e e n v ery anc i ent A ryan di vi ni ti e s and are i n many p assage s of e p are nts of th th e R i g v e da de scri b e d as th e oth e r go ds I n addi ti on to nume rous de tach e d v e rse s i n w h i ch the se de iti e s are i ntro duc e d among o the r obj e cts of adorati on are invi te d to atte nd re l i gi ous ri te s and suppli c ate d for di ffe re nt bl e ssi ngs, th e re are se v e ral 30 i ch hymns (i 1 5 9 ; i 1 6 0 ; i 1 8 5 ; i v 5 6 ; vi 70 ; and VI I wh e ir h onour ote d to th A s a sp e c i me n of the w ay in are sp e ci ally de ir r f I p c sl ati on i m e e t r i ch the y are addre sse d I subj oi n a tran e wh ; (y y ’ e 1 5 9 thand 1 6 0thh k n s h fi r s b o fe ar ) of so me p arts of th m o f t e t o y i vi ri tdvridh d mah i 1 5 9, 1 P M dya vd yaj naz hp ri th i stush e vida i r ye ch mcq mtre eudafi z easd ttthd dhi g/d odrydgz i u p moh e tasd I deve bh th esh i wh anye p i tar ac h 2 t b h atah a m t r u o m ane mdtur m U ah z ee atams m I p hamhehah ratur um p reydydh am i mabh i hI eure tasd p i ta/rd h amrttam tad h i i hI 1 A t th e fe sti v al s I w o rsh p vari mabh offe ri ngs and c e le w i t h ] [ h i gh brate the pr ai se s of H e av e n and E arth te ousne ss , t e p romo te rs of r e e ne rge ti c , w h o h e gre at th th e w i se , th e ir o fi sp ri ng avi ng go ds for th , ods, th h h h e oi c e st bl e ssi ngs i n c onse que nc e of us l avi sh t t c th w i g , e t of the b e ne o ur h e th ough 2 Wi thmy i nv oc ati ons I adore th ymn T he at mi gh ty i nhe re nt p ow e r of the M o the r fi ce nt F ather and th rough th e ir fav ours l ifi are nts h av e made all cre ature s, and th r o c P p on th e ir h av e c onfe rre d w i de i mmortal i t y ( ) I
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is word i s D yu I e m loy the nomi nati ve D yaus , from i ts T he rude form of th T he ge ni tive i s D ivas loser rese mblan e to the G re ek Z e ts 30 H ymn i i thivi alone i s elebrate d in R V 5 , 8 4, 1 ff S e e also A V i v 2 6 r ’ i s E tude sur l i di ome de s 1 8 5 , i s translate d and ommente d on b y M A d R egni e r i n h " 39
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INDIAN G OD S G E N E R AL L Y
THE
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d td eh im mahi ni asaéeh h uvam a h atd p i ta m rah sh atahI 3 A yam de vdndm ae m d sdmap ae tam o yo j a n a r odasi j vté va éam bh uvd I 41 3 yo me me ru si euh fi b e bh i h d a m t a a /re bh i h s h e m h a n h g y y j mmdnrz eh i ni mah z é eh e 4 T e no g( i ndne mah ravahh attmfh dydv d i vi dh death o mah hi hri ehfi s tatandma vz ée ahci p andg/yam at p ri th yendh “ o 2 Wi dely e x p ande d v ast, unwe ari e d th e j o heme sam 2nvatam I F athe r and the M other p re se rv e all ( creatures 4 H e w as th e i ch most skilful of the ski lful go s w ho p roduc e d the se tw o w orlds w h d ed are b e ne fi ce nt to all, w h o d e si ri ng to cre ate an e xc e ll e nt w ork stre tch e m b y und e c a i ng supp orts 5 out th e se re gi ons and sustaine d th y Whe n l aude d, may the mi ghty H e ave n and e arth be stow on us gre at M ay the y i mp art to us laudabl e e ne rgy whe re b y renow n and p ow e r e r c re ature s w e may al w ays c ontrol o th arac te r i z ed b a r ofusi on of p H av e n and E arthare ch n s e I n the h m y y e ir v ari ous ph e p i th e ts not onl y such as are sugge ste d b y th ysi c al b re adth, p rofundi ty, p roducti v e ne ss nu ch arac te ri sti c s, as vas tne ss change able ne ss (urueyaehasd, mahi ni , W e i , bahule dareante gabhi re, /vati a e tasd, p ayasw ti , e e re ) ii 1 6 0 2 ; i 1 8 5 , d h r t m adh u h e, b h r i r u i a g j ( g b ut also b y such as are of a moral or 7 ; i v 5 6 3 ; v i 70 1 , sp i ri tual nature fas i nno c uous or b e ne fi ce nt, w i se , p romote rs of 1 égh te ous d ) (i 1 5 9 , l f ne ss ri tde awi , p moh et i 1 60 1 asd, adruh
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Ve da x 1 1 1 1 2 , the p oet says : T he E arth i s the mothe r and I j anya i s the father; may he nouri shus (M e ta e so n of th e e arth P ar th am p ri th 6 00 m]: p utro ah i wd hI P 00j 0 0 3/0 15 p cta 80 0 nah p ip wrtu) “ e same h R e ve re nc e b e p ai d to A gai n i n v e rse 42 of th ymn he says h i fe of P arj anya, to he r w ho draw s he r ri chness from e E arth th , t e w ’ r e, am i P 0 7j 0 nya p at g i a m e H e sh 0 n 3 t 0 0 a r s h 0 m e d 0 3 e ow e rs (B h yag ) p/ e pl ac e of D aus as th h u sb and as i t w ill b e noti c e d, P arj anya take s th e y ) ’ 33 i th i vi of I r I n the Ai tare ya B rah mana, i v 2 7 w e hav e the following re fe re nc e to the marri age of H e av e n and E arth: I m0 u 0 0 0 lo h 0u 3 07 m detdm I tau 0 00 370 01 I 71 0 00 0 r3 h 0 t 0 0 em ata / at p I te p anehaj andh0 0 3 0 000 0 iiz I tau sam j 0 0 0 t0 I tau cle vd hsctd yantdv e tafi z de0 0 0 i 0 dh 0 3 0 0 0 0 0 loh ah i m z p ar dvc h e tdmI amloh am abh ta I tato 0 0 1 g / w tm h 0/0 0 t0 m I 0 0 c dd 0 0 antari h dydvdp ri th 3h sh dd b h ami hI i vi 0 6h ydvd 0 0 t0 rth wh i chi s translate d as foll ow s b y P rofe ss01 H aug (v ol ii 3 08 ) T he se tw o w orld s (he av en and e arth) w e re onc e j oi ne d (S ub se que ntl y) the y se p arate d (A fte r the ir se p arati on) the re fe ll ne i the r rai n nor w as T he fi v e c l asse s of b e i ngs (gods, me n e tc ) the n di d i ne th e re suns h er not ke ep p e ac e w i th one anoth (T he reup on) the gods b rought B othc ontrac te d w i tho ne e se w orl ds ab out a re c onc i li ati on of b oth th ” i te s ob se rv e d b y the go ds T he anoth e r a marri age acc ordi ng to th e r “ e se c ti on I re nd e r : Th at w orl d app roach i s w orld e nd of th e d th e av e n and e ar e h e av e n nor th e nc e w e re p roduc e d h th: ne i the r th e th ” e ai r e arthw as p roduc e d from th H e av e n and E arthare re garde d as the p are nts not onl y of me n b ut of th e gods also, as app ears from th e v ari ous te xts w h e re th e y are havi ng go ds for the i r c hildre n de si gnai te d b y the e p i the t de vap utre, ,
-
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1 7, 7;
v ii
.
5 3, 1 ;
manne r i t i s sai d (i h v ii 9 7, 8 ) that the di vi ne H e av e n and E arth) the p are nts of the god hav e augme nte d ” 35 e 0 03 0 0 0 00 3 2 b y the ir p ow e r 1 0 mtri B mh aep ati fi i d 0 3 0 ( 3/ j “
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e T ai tti ri a Aranyaka sa s, p 73 : E 00 b h m Th p ati r I 0 1 3711 0 71 0 771 11 0 y y ” h E a i s T e rth th e wife , th M ann e S ky i s th é husband; the y are a p ai r 1 70 6 03 “ 5 5 i t h i c z a i 3 2 5 M v m r tt says, ii 2 pr la I A mother i s an i mage of the E arth y h ’
33
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.
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.
is hymn th e y are calle dj amtfi , th I n ve rse 6 o f th e p are nts 35 I n ii i 5 3 , 7, and i v 2 , 1 5 , th e A ngirases are sai d to b e dz e asp utrcz lz, D yaus S e e also 1 6 2, 6 , and 3 34
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an
and
b e i ng the uni v e rsal p are nts I t i s o b se rv e d b y or th at a re c e nt F re nc hauth th e marri age of H e av e n and E arth forms ” 37 ologi e s A cc ording to the T he o go ny undre d myth e fo undati on o f a h th “ h h r h i n a t a r ose o u o f h a C os w as the t o f H esi o d (1 1 6 ff ) t e fi st t g t b road b oso me d E arth the fi rm ab ode cf all thi ngs E arthare re garde d as
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he r turn p roduc e d the starry H e av e n co—e xte nsi v e w i thhe r ” 33 e r on e v e ry p art F rom the uni on o f the se tw o se l f to e nv e l op e h B he i a, e tc (1 3 2 ff ) e C ycl op e s p o w e rs sp rang Oc e anos K rono s th and from K ronos and B h e i a agai n w e re p ro duc e d Z eus H e re and oth er ” “ i s Works and D ays (5 6 1 ) H e si od sp e aks of de i ti e s (45 3 In h 39 h h h l u h h e E a r t h a s d w t e e a r t t e m o t e r o f a l h i n t I fim w v fi m t s p g A mong th n h r i s one of 1 9 l i ne s addre sse d to e H o me ri c h t e e y s ” i ngs w h i h c b th e mo h e r of all th e gi ns th us t S he i n
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” l r r i age du i el e t de a te e sont fo ndée s sur le mar 38 Th e lose ses wi ll b e found at th e ori gi nal ve r
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S I
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25
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INDIAN G OD S
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INDIAN G OD S
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28
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G E NE R AL L
,
r si m p i d e s w hi ch i s the re p re serv e d w e fi nd that a d o c tri ne p artlg il ar mana adduc e d ab ov e re garding he av en at of th to th e A i tare ya B rah i l osophe r A nakagoras, and w as e x and e arth i s ascri b e d to the ph , p re sse d b y hi s di sci ple the p oe t ,
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l e c ture s
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of
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all
.
Now i t w as the
c onfounde d
(li t all .
b e c ame se p arate d E uri p i de s o crate s afte rw ards asso c i ate d w i th g and b e c ame do ub tful re gardi ng i ts th e he ory H e acc ordi ngly adm e anc i e nt do c tri ne b y th th e t mouth o f M e l ani pp e : T he sayi ng i s not mi ne b ut (same from my mothe r that forme rly the H e av e n and E arth forme d one sub stanc e e e r, th e y gav e b i rt e n th b ut w h h to all y w ere se p arate d from e ach oth i ngs, and b rought the m forth i nto the l i gh t, tre e s b i rds b e asts, th fi she s and th e rac e of mortals T he app e ll ati on of mothe r i s naturall y appli e d to the e arth, as the sourc e fro m w h i c h all v e getabl e p f oducts sp ri ng as w e ll as the home “ h T i s i s re marke d b y L uc re ti us, D e R e rum of all li ving c re ature s ” N atura i n these li ne s v 79 3 ff
th i ngs w e re i n al l th i ngs), b ut afterw ards
.
,
.
‘
‘
,
,
,
.
,
,
.
.
,
,
N e m ne que
de
ca elo cec i
N e c te rrestri a de r
.
disse
salsi s e x i sse
ani
mali a p ossunt,
lacnni s
L i nq ui tur ut me ri to T erra si t,
A nd agai n,
v
.
e
mate rnum nomen adep ta te rra quoni am sunt cnncta cre ata,
e tc
.
82 1
m atque e ti am maternum nomen ade pta T e rra te ne t me ri to quoni am ge nus i p sa cre avi t H umanum atque ani mal p rop e c e rto te mp ore fudit, Q uare
e ti a
,
A nd i n i ll ustrati o n of the i de a that H e av e n I
may quote hi s w ords
,
D e ni que
th e fath e r of
11 991 .
mus omnes semine oriundi i de mp ate r e st unde alma li quenti s
elest i sa ca
Omnibus ille
is
,
e tc.
all
thi ngs,
¥E P R E SE N TE D
AS
IN
R IG
THE
-
VE DA
29
.
1 Umori s guttas mate r cum terra re cepi t,“
'
F
e ta
humanum,
E t ge nus
had
11
c
p ari t ni ti das fruges arb us taque la ta ”
e tc
.
998
.
Q ua prop termeri to
maternum nomen adepta
C e dit ide m retro? de I n te rras,
c
I drursum
S ee also
v
qu d mi
et
qu d fui t
terra
o
e st
.
ante ,
mst e x ae theris ori s rellatum te mple re c ep tant
o
ssu
”
a e li
.
.
79 9
.
Q uo mi nus
j
E t ma
e st
mi rum ,
qu
va tellure
mcoorta
h
”
e ae t e re adulta,
at
no
o ra,
tumsunt [Slu
si
e tc
.
M y atte nti on w as drawn to the se p assage s b y fi ndi ng the m re fe rre d to ’ ” “ i n P rofe ssor S e ll ar s R oman P oe ts of the R e p ubli , p p 2 3 6 , 2 47,
c
and
2 76
S ee
.
P
L ucreti us
l
a so
i 25 0 .
mo p ereunt i mb res I n gre mi ummatri s terrai A nd v
ostre
,
er p ate r ae th p rae cip i tav it
ub i
e os
31 8
.
q
j m tuete hoc circum supraq ue C ontine t amp lex u torram B eni ue
l
See
a so
a
acuv i us
P
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and
3 1 8,
v.
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quo te d b y M
86,
qu d o
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Vi rgil G e orgi c s ii ,
3 25
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r
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mnem ,
hi s N ote s on L ucre ti us c ite d i n hi s note on L uer i 2 5 0 M unro i n
D
T um p ater omni p ote ns fe cundis 1 mb r1 b us ae ther C onj ugis i n gremi um lae tae de s e ndi t e t omnis
4
M agnus
ali t
magno commix tus
.
.
c c
or p o re
fe tus
.
m the Ve das to the P e rvi gil ium Ve ne ri s p oe ts and p hi losophe rs l ov e to c e l e b rate thi s uni on of e the r he r as fathe r de sc e nding i n show e rs i nto the lap of mother and e arth , et ” T ac i tus too e arth S e e the same author s note s on L ucr i i i nforms ne i n hi s G e rmani a 40 : Ne c q ui dq uam notab i l ei n si nguli s ni si ‘ quod i n commune E rtham i t cd T e rram w a tre m colunt, e amq ue inte r 6 h i n h ve nire rebus om um }ny e i p opuli s arb i tranturfl N o? i s th e re i ng i nre gard to p arti c ular p o ints w hi chde se rv e s re mark e xc e p t anyth i p E rtha ol e M othe r E arth and th e at th th i nk y all to gethe r w orsh e affai rs of me n and mov e s round among th that she i nte rv e ne s i n th e
M
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C omp are S ee
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art
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o, and on
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S e ti on 9
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I N D I AN
TH E
OD S
G
G E NE R A L L
e a/rthe lsewh s ok 3 l f e a v m a n d e e o e n r ) p f (
é
as created
.
‘
h hand H e av e n and E arthare sp oke n of i n other pl ac e s at h e Th fii s i t i s sai d (i .1 6 0 4 ; i v 5 6 th e mse lv e s c re ate d as th av e b e e n th e most ski lf ul e av e n and e arth must h o p roduc e d h wh 47 e gods artiz an of all th (aganz devdndm 04061 8 6 771 a49¢istam6 yo j aj dna maneshu dsa ydlz z me dydvd p rz l radosi msfvasambfi uva : so i t svap d bh A gai n I ndra i sf de scri b e d as the i r c re ator (j amta di va i ki ci j aj dna) 5 i i 6 v 3 0 i 3 as h av i ng b e auti fully f vydfi) (v i ani td p ri th ; , j fashi one d the m b y hi s p ow e r and skill (x 2 9 , 6 mdtre nu te sumz te I nd/ra p ara? dyaur mcgmand p ri tl wvi kdvyena) ; as having gene rate d i c h he av e n e r (b y w h i s own b o dy the fathe r and the moth from h c le arly i nte nde d (i t 5 4, 3 K ai: a nu te mahz manah and e arth are ri skayo antam ép ala sam asya asmat 1 9 127123 yam M é ta/ram aka anayatéds tanvah svdyd lz ) ; as h av i ng b e sto w e d am a fi z 07msdk z t a / r a j p i s w orshi pp e rs (ii i 3 4, 8 S asdmz gala p ri tkz v i fi z d e m on h th y am e m (dadk dm yak p ri fl z z vi m ol ding th utemdm) ; as sustai ni ng and uph as dyam a famam) (i ii 3 2 , 8 5 1 1 1 4 4 3 ; v i 1 7, 7 ; X 5 5 i and (i ii 3 0 5 [ m e oh z d I ndra rodasi ap dre h s h at e m in sp i ng th a r , y c g ‘ i déz r z t te) ; as stre tc h ng th e m o ut li ke a h i d k m e nd b magkcwc m b k sam g e at sam e ubh ava/rttayat I n c h as ch ar (v i ii 6 5 Oj as tad asya ti tv i sh y meva rodasi ) T he same de ity i s else whe re (vi 3 0 1 ) sai d to transc e nd 50 u o n h l a t o alf o f th e god P m he av e n and e arth, whi ch are e q a ( y l Ou the
ot e r
,
’
.
.
,
,
’
'
'
’
'
-
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,
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,
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,
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,
l ogy of th e h e aven and e arth ap s, p ri marily me ant as an e u rase i s, p e rh T hi s p h , b y e pre ssi ng thauhe must have b e en a most glori ous b e i ng who w as the author of w ho says, e ave n and e arth (se e S ayana on R V i so grand a p rodu ti on as h ’ magni fi e d the he aven and e arth b y landi ng r n s v ersfi that havi ng in the p evi e i r make r B ut i t their son ti e sun, the p oet now magni fi e s the m b y e alti ng h 47
x
c
also app e ars
.
.
.
'
to i nti mate that, in the i de a
c
x
of
th e w ri te} , th e
t
he ave n
hw ere i t i s si mi larly sai d that the and e art
,
I n i v 1 7 4, p rodu ed b y some gre ate r b e i ng ” maker of I ndra w as a most skilful arti st “ 48 T h M ay our mothe r the e arth wh l 1 0 s a s : om I nd ra, th e lord e A V x ii , y i mself, give milk to me her son (I ndra 31 5 771 ch i endly to h akre at Of p owe r, made , fr mane a/nami trcz fiz s achi p a tilz 871 no b hfi mi r v i srij atftm mf i p utraya me p ayak afte r all,
.
.
.
.
.
.
.
m
'
‘
'
49
Who are the sons
or
childr n e
verse and who i s the brothe r 5 0 I n vi ii 5 9 5 If i t i s said :
is th
f
o
.
I ndra s brother (b h ratub p utran me nti one d i n ) '
,
hundre d he ave ns and a hundred e arths unde re r, nor anyth i ng born, ine a thous and suns c oul d no t e qual the e , th w ere th i mi r umsyufi nu m a vaj ri n nor b othw orlds (yad dycw alz I ndra te s a tafi z datam b h fa rodasi ) sak asrafn saryakanu naj cz tam aslz g .
,
,
,
I ndra,
a
,
”
'
‘
'
.
‘
'
AS
ri
fiE P R E SEN TE D
mclw cl oak I ndrab
and
’
(1 7 1 1
rz tkz vyd z ’
'
p
IN
l
RIG
T HE
t
-
VE D A
1
.
p ratz rodasi ubke) ; ’
c d
asya
hi m as a c hari ot w he e l a ublw ch ak ram m1 w rttz e taéam) ; as I ndrdya J n B yd ar asuro anamnata
e r re p re se nte d as foll o w i ng e y are furth th
horse (viii 6 3 8 A nn tvd f adasi b owi ng down b e fore hi m (i 1 3 1 1 5l i m (i v as tre mb ling fro m fe ar of h i p retb z vi o w i mab kzfi ) ; I ndrdya mah z asd sadsya 1 7 2 v a j v z sh o j amman r ata D yauk wi el d bkamz r b h y qj ” as b e i ng di s manyolz I S e e al so i v 2 2 3 f V1 1 7 9 ; viii 8 6 hala) ; raddai makz tvd I nc turb e d b y hi s gre atne ss (v ii 2 3 3 W b a i kz skm f i i s domi ni on (x I n dra di va}: I ndralz i ée p ri m as subj e c t to h o mage to h i s p ow e r (vi i i 8 2 1 2 A dina te (1p m and as doi ng h z) vyd l h r e ati on afi 6 i T e c a t 1 1 7 1 6 s u s z o d a s o arg r tz sh / cfi tdfi z devi s uskmafi z sag m ) / p of h e av e n and e arth i s al so asc ri b e d to oth e r de i ti e s as to S oma and d dn d d d ayd c m c m r i n fi z cm cm di va j cm a P fi shan (1 1 40 1 S omdp ash g j j u r I m Z z v dl oma (i x 9 8 9 S a vd fi z ya nesku M dnavi t r t h o S z i ) ; y j p '
.
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mr d
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anz sk
p
1 9 0, 3
.
dz mfiz
el
‘
ayat
garb ha
(x
m
da
devo
a dai
hatri (x
B
.
.
53
i tyddz
also
mmasau
mp ri tkz vi fiz
’
ix
9 0, 1 ; i x
.
l
.
hm a fl z o
m
“
ai
l m
to H i ranya
z v dlz yo yak p ri th y
j ani ta
to
96,
dp arw td yath
t
claw antari cs a
18 M a no 7 1 237 2]
.
Se e
ckand
-
’
9
.
’
S & ryd
/
.
,
’
divafi z '
ad
ave re c e i v e d the y are de c l are d to h md j aj dna C omp v f rom T v ash h p i et of forms i h b u h e mse lv e s the i r sh e and v ar r t t t g y a p are nts (x 1 1 0 9 Yak {me dydvdp rz thz vi j anz tri rap mr wp zfi sad bi m f r f et av e sp rung re sp e c ti v e l o m h e h e ad and th e e t vanam v i svd) ; to h y a of P urush 9 0 1 4 N d b kydk asya antwrz ksh a (x am s i rsb no dyaul z sam w rttam p adbh ydfi z blni mz lz ) ; and to b e sustaine d or sup p orte d b y M i tra (iii 5 9 b y S av i tr i (i v 5 3 2 ; x 1 4 9 1 S amtd yantmz lz p ri
/r satyadlz a
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5 2
i
1 7,
.
.
,
H e aven (D yaus ) i s here styled asumlz , I t m ght at fi rst si ght ap p e ar as if, a
5 ‘
(i v
.
,
th e H
trans lati on,
v ol
.
cc
v n D yaus
ea e
iii p .
v
ord i ng
w as the fath er
,
,
.
,
the di ine
,
as also
D o th fourth g ;
of
I ndra
that th y fathe r w as a stalw art he ro : he w as a most e e lesti al th undere r, uns h ake n, o p ro du e d th I ndra, wh
c
) from i ts plac e
h
s ake n
ckn wl dg d I ndr
a
e
o
birth
See
.
53
Th i s is
” .
’
p ow e r; vi 72, 3
also
and
me d b y ve rse
confi r
b y verse
c
1 1 1 iii
ve rse
.
5 3, 7
.
of
Pr f
is th
o e ssor,
as
arti st
the w orld
ch
i wh
Wil on s s
’
me d o made wh (c annot b e
T he H e ave n
skilful
hymn
e ste e
ve n y that the H e a 2 , wh i hrep re se nts i t as tre mb ling at his
c
1
,
sa s
.
.
T he two w orlds, rodasi , are here style d dew? ” ” or fri e ndly to men onne ted wi thme n,
c
or
c
as
e
(se e
B ut the me ani ng se e ms to b e
.
’
di vine ,
and
ma nav z ,
“
human,
.
markable that here
have forme d the sun, moon, sky e ave n as b e fo re ; as if agre e abl ai r, and h e arth , y to the P urani c c onc ep ti o n, the y had p revi ously existe d, and be e n destroyed S e e the l st v ol o f thi s w ork, 2nd cd 54
I t is
re
,
i is D hatr
said
.
,
6 6 , 76
.
,
,
.
pp 5 1
to
.
.
th i vi m amm
nad aska
l ;
(i x
G OD S
I N DI A N
2
v1 1 .
vi i i
86, 1 ;
.
and
8 7,
mbh c me 42 ,
.
h
éY
,
i Varuna
S amtd dyam adri fi z kat), b y b y I ndra and S oma (v i 72 , '
-
S p eculati ons
(x
.
1 21
ab out
(vi
70,
.
b y S oma
.
b y H i ranyagarb ha
(4)
G E NE RAL
,
th e i r o ri i n g
.
c
v ari ous sp e culati ons ab out the i r “ r 1 8 5 , 1 , th e p e pl e x e d p oe t e nq ui re s In 1 Whi ch of or i gi n “5 ? t a n h i h h a fi r s a s h e c t e l s t w t H o w hav e the y se o w th e tw d ” ? ? b e e n produc e d S age s w ho know s (K atara p arvd katara 04m m I n v i i 3 4 2 the w ate s are d j d te kavayolz loo m dyalz kath r e av e n and e arth(mdulz e b irthpl ac e of h sai d to know th p rz tloavydlt a/ m I n x 3 1 7 the R i sh nti le) i di va j ani tmfiz smnvantz dp a adka ksh “ asks : What w as the fore st, what w as the tre e , from whi ch they i c h ab i de unde c ayi ng and p e r i one d the he av e n and the e arth w h fash P n d an d l e da s a m a n s h a v pp d i st) th w e i s a r e a e d e tual, (w h y y (kz fi z p z leak y sa v ri lcsl m avid wmam lz (1 8 a yato dydvd p ri thi vi mskj a talcskulz dm p arvi r usl m so amnta) Th i s que sti on i s dne cyare i taati ah safi z tasth j 57 4; e same h mn v e rse s 2 and 3 nd i n th h re p e ate d i n x 8 1 t e y ( ) a c re ati on of he aven and e arthi s ascrib e d to the sole age ncy of the god “ 58 What w as the supp ort w hat and how w as the Vi sv akarman : 2 b asi s from w hi ch b y hi s mi ght the all se e i ng Vi sv akarman p roduc e d e sk ? 3 Th e o ne go d wh o h as on e v e r e e arth and sp re ad out th th y y i s arms and hi s w i ngs ow s w i th h si de e ye s, fac e s, arms and fe e t bl e h e av e n and e arth (2 K i m sai d asi d adkz sh fh e n p roduc i ng th dnam wh g at svz t Icafl z a a sz t I yato biz amz mj anayan Vz évak d a/rm anafi z katam drambh m? dyam d urnod mci hz nd msmchalcshdlz 3 Vz évatascl mlcshunummsw to mukho vz svatobdhur utmz défi ahazadt 8 am b dl mbkymfi dkamatz samp uta In
p assage s
ot er
e n ounte r
we
‘
,
.
.
,
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.
,
,
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-
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55
S atap B r fi rstb o rn of '
.
.
th e 56
C omp are
57
See
also
2, 1 0, I yam p ri tkz vi i ngs re ate d th
x iv .
c
1
z ttas n aj fi bh am y p rai h ,
’
’
-
,
Th is
h is
e ar t
.
Pr f
o e ssor M
ii lle r s ’
th e T ai tt B r ii .
.
.
Le cture s o n Language
e re th e 8 , 9 , 6 , wh
and
,
answ e r
c
Nirukta ii i
.
22
.
B rah ma w as the
i s give n,
ma fore st, B rahma w as that tre e from whi hthe y fashi one d he ave n and e arth (B rah ma 8 a vyi ks halz [ 1 3 761 yato dyavczp ri thz vi nislz ga talcsl m v ana/m B rah lz ) I n A V e e ar thwi th an oblati on wh t th e n sh e h ad 6 0, Vi sv akarman i s said to have sough ’
‘
‘
.
.
.
’
e nte re d into
b eing sunk 5 0—5 5 , 76 53
mosphere (yam anvaz chhad Vis valcarmci antar amave raj aaz C omp are the accounts i n the B rahmanas and Puranas of the e arth bene ath the w aters at the cre ati on, l st v ol of this work 2md cd pp e fl ui d th
’
at
'
'
.
.
,
.
.
S ee the 4thvol
.
of
i s work, pp 4 if, th .
and H au s g ’
Ai tare ya B rahmana,
11
.
299
.
E
B EP R E S E NT E D
AS am i traér tlydp d bh '
-
m
j
k l)
de valz
anaya
THE
IN
e aa
B IG
I
.
n x
-
VE D A
3
.
ch w ill
i 72 , w h
.
be
quote d i n the ne x t se c ti on a diffe re nt ac c ount i s gi ve n o f the o ri gin of he av e n and e arth I n R V x 1 2 9 1 , i t i s said that o ri ginall y there “ i ng e i the r non e x i ste nt or e x i ste nt no atmosphe re o r sky no th w as be yond (no asad dsi d m sad dsi t taddni nz na dsi d mj o no oyoma p aro “ i at f o rme rl i s d e c l are d th r ii 2 9 1 t t a n a i t t B i a d T ) ; y y n e arth nor atmo sp h e re and th e ir er h e av e n ing e x i ste d nei th noth , at b e i ng non e x i ste nt re solv e d formati o n i s de sc ri b ed : Th L e t me ‘ a na def t b e c ome m dyaur dsi t I mx e tc (z clafiz vaz ogre nai ve Ici noh s dm z tz z oi no antarz kska m tad asad ova san memo lcuruta y p ri th T he p assage i s q uo te d at l e ngthi n the 3 rd v ol o f thi s w ork pp 2 7ii ) a c onc e p ti on of th I t i s as w e hav e al re ady se e n (p e G re e k as ol o g at th w e ll as of the olde st I ndi an myth e go d s sp rang fro m y th H e ave n and e arth(i n the forme r c ase Ourano s and G ai a) T he I ndi an e c onsort of th e E arthand th e god w ho i s re p re se nte d i n the V e da as th ?w e hav e se e n b e arthe same p ro ge ni tor of the gods doe s no t how e v e r as i ng di vini ty among the G re e ks b uti s c alle d D yaus name as th e c orre sp ond i s l atte rname i s i n i ts ori gi n i de nti c al w i thZ e us or D yaush p i tar? B utth e app e llati ons or Z e us p ate r, and J up i te r or D i e spi te r th e giv e n to th 59 r k o m H e si od re p re se nts as sup re me .go d o f th e G e e s and R omans wh Ou the o the r hand the name o f Ouranos the gran dson of Ouranos c orre sp onds to that of the I ndi an de ity Varana w ho thoughhe i s not e p ro ge ni tor o f th e go ds re garde d as th ye t as w e shall se e more fully i n a future se c ti on i s c o nsi de re d to coi nci de w i thOuranos i n re p re ,
.
.
.
,
-
,
‘
/
.
.
.
,
,
,
,
,
,
-
,
,
'
’
,
’
'
'
.
,
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'
'
.
,
.
.
.
,
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,
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.
,
,
,
,
,
,
,
'
,
,
,
.
,
,
,
,
,
'
,
se nti ng
th e
sky
.
i vi , e w ord P ri th Th ’
on
h hand
e th
ot e r
,
c h i n most p arts
i wh
th e
of
v e da i s use d for E arth has no c onne ction w i th any G re e k w oraof I t se e ms how e ve r o ri gi nally to have b e e n i n e same me ani ng th e re l y 6° m av e supp lante d t e o l de r b road and may h an e pi th e t me ani ng .
R ig
-
,
'
.
h
,
,
,
L
Z
the p roof of the i de nti ty of D yaus and e us , se e “ — r f M r a H e r ule e i 1 1 i i 42 5 4 3 4 o B é l, anguag , ; ; 59
F
or
.
P
.
.
c
o
c
.
Pr f M ull r sL ctur n t C cu 1 02 ; H rtung a
e
iii fi See R e li gi o n a nd M ythologi e de r G ri e he n, ii 5 f a, th e e las t name d w ork, w h e re H e r onso rt o f and 76 f o f th .
.
.
c
-
.
rep re se ntati
ve
of
th e
h
e art
c
,
and
wh e re
U
3m d
ranos
'
1
e
.
.
Z
s,
e
es o
”
a
,
also
i ii pp
e us,
is de s ribed as
G aea Kro nos ,
’
,
.
c
21 nd
45 f"
Rh e a,
and
Z
a
e us
Gre e k mythology as successive p airs Of dei ti e s same c ou le s wi thalte re d name s are p so C o m are i n th e fi rst v olum e o f th is wo rk pp 5 2 5 3 tw o p assa es from the p g mana, in wh i chthe formati on of the earth i s descri bed T ai tti ri ya S anhi ta and B rah H e ra, though des ri be d i n the e e t asse rte d to b e e sse nti ally th y
and
,
,
,
.
.
,
,
,
3
T H E I N D I AN G
34
ch(w i thG md
i w ord G au, wh
O D S GE NE R A LL4 h he ad of tlie
and d
e ar i e st
l ) i vi i th I ndi an v oc abul ary , the Ni ghantu as one of the synonyms of P r i s Waxy (e arth), and w hi c hcl ose l y re se mble s the G re e k i ai a or rfi I n th G aur mdtar may p ossi bly hav e o nc e c orre sp onde d to the F 1 ) M 71 1 9 or A w fr rnp o f th e G re e ks i c h the P ro fe ssor B e nfe y (Ori e nt und Oc ci de nt i 4 8 note 2 75 w h G e rman re ade r may c onsul t) and M M i ch e l B réal (H e rc ul e e t C ac us é e r I ndi ai i h o i 1 1 a r o f o p n i o n h a h n c i n i c h i n t e ld 0 e t t t e f u t o s h w ) p mythol ogy w ere assi gne d to Dyaus w e re at a l ate r p e ri od transfe rre d to I ndra w h ose c h arac te ri sti c s w i ll form th e subj e ct of a l ate r se c ti on stands at t e
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m)
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s sai d to
See
also
have derive d the
R V ii .
.
1 5
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2,
8a
name of
Prithivi
from i ts
b eing extende d
at cka dh arayat p ri thw z m p ap rath
i th uph eld th i vi ), and sp re ad i t out e e arth(p r
”
(p ap ratha t)
.
He
G OD S GE N E R A LLY
T H E I N DI AN
36
,
n th e i same w ork wh e re th diff r e nt gods are take n i 2 2 of th e e e ( ( ) d e r i n w hi chthe y are found in the li st i n the N i ghantu, c hap 5 ) she or x
.
.
e i nte rme di ate re gi on i s plac e d at the he ad of the fe mal e di vi ni ti e s o f th d d h a d n z yah tdsdm A di ti ]: d m z ni h a t o m h a s t d a r r a t h a m t a a h a h ( y p g ” I n nume rous te xts o f the R V A di ti i s styl e d the v atz) godde ss ” “ di vi ne (deaf) (as i n i v 5 5 3 7 ; v 5 1 l l vi 5 0 1 ; v u or th e “ i rre the 3 8 , 4 ; v ii 4 0 2 ; v iii 2 5 1 0 ; vii i 2 7, 5 ; v iii 5 6
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4 0, 6 ;
vu
40, 4 ;
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x
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9 2,
65 m i n o s sh u the supp orte r of c re ature s the c e le sti al o t z e lu th (j g/ “ 1 36 e mati m A di ti fi z dhdmyat avarvati m i th w i de ly ” th e fri e nd of all me n v 46 , e x p and e d (M se e (uru I n v 6 9 3 the ri sh i e xc lai ms : I n the morning 7anydm v u 1 0 “ I c onti nually i nv oke the di v in e A di ti at mid day, at the se tti ng of wvi mz madh th e sun (p rator demm A di ti nz j oh ycmdz ne udz tcz saryasya ) I n i 1 8 5 3 he r gifts— p ur unassai l abl e c e le sti al i mp e ri shabl e and e i nspi ring v e ne rati on — are supp li c ate d(aneh o ddtramA dder anarvamh wve 1 2 ) the l arge som ad avadh a fi z nam asvat ; and i n anoth e r pl ac e (i 1 6 6 ) ble ssings c onfe rre d b y the M aruts are c omp are d to the b b ne fi ce nt de e ds o f A di ti (di rgh o fi z vo dd trm hA dz ter {w I n i v 5 5 3 she i s i a l i h r c P ofe ssor R oth unde rstands to me an a h ouse h st l e d P ast w old y y I n the Vaj S she i s th us c e le b rate d godde ss (c omp M ii lle r p 6 L e t us i nv oke to ai d a s the gre at mothe r 21 5 v ii of th e de v out, th e mi stre ss of th e c e re moni al th e strong i n mi gh t th e unde c ayi ng th e wi de l e p ro te c ti ng th e ski lf ully gui di ng y e x te nde d th A di ti (mah i m 1 2 sh avem u md taramsuvratdndmri tasya p atni m avase h o a i m u ch z fi z suéarm d n d u i zm m a tumh sh ahdm c a m n t a A i t i fi z s r t r y p y
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h in J ourn G e rm 0 1 S oc i e ty, vi 6 9 ; and c ompare ” We cele rate the b enefi ce nt li ght o f A diti e tc (avadhrafnj yoti h) 6“ Th e t dh e same e pi th fi raya t Icshi fl i s, i n R V x 1 3 2 2, ap p li e d to M i tra and Varuna the sons o f A di ti ’ 87 C om are T ai tt B r ii 4 2 7: S ena h a "Em a p fi th z v ? dh anan fih j ayfi v wv aoyach p S ee
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A dz tzhs fi rya tv ak 69 Th e w ord udz ti ’
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here
bothb y R oth(3
b y Kuhn (i n h i s revi e w e sun is essay), and M ii lle r (T ransl R V i 23 1 , 2 3 2), to si gnify the se tti ng o f th of th 09 M ii ller 1 9 9 , trans late s th ifi z , p your b ounty e te nds as far as the sw ay o f S ee h is note on the di ffe re nt se nses of v rata, pp 22 5 fi A di ti 1s
unde rsto od .
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3 AS R E
PR E SEN TE D
IN
THE
R IG
i
(2 )
Origi n of th e concep ti on
f
o
A di ti M
x
I n th e L e i c on addi ti o n
to
of
accordi ng
h
VE DA
37
.
to P rofessors R othand
il ller
.
B oh tli ngk and R oth
o t e r se nses
-
i wh
c hare al so
he
w ord
t
assi gne d
)
i s take n (i n
adz ti '
si gnify
to
infi ni ty,
p c i all y the b gundle ssne ss o f he av e n i n opp osi ti on to the fi ni te ne ss of and th and i ts sp ac e s i s si gni fi cati on i s c onsi de re d to b e th e e arth l ? i s I llustrati ons of the Ni rukta, In h p e rsoni fi e d i n thegodde ss A di ti 1 5 f or R oth h d u n d e rst h o d th i a d m v 0 f P r o e s s a e o r t o e a n i n o l w pp ” “ i mp eri shabl e ne ss and w h e n p e rsonifi e d as a go dde ss to de note b ili ty, e te rni ty h e A di t as b e i ng th e sons of e te rni ty and th e sol ar e r sons th y and l umi nous gods V aruna M i tra A ryaman, B h aga e tc b e i ng p re em i ne ntly the e te rnal de i ti e s as l i ght w as re gard e d as the i mmate ri al and e te rnal p ri nc i ple I n hi s e ssay on the hi ghe st gods o f the A ri an e same w ri te r nati o ns (J ourn of th e G e rman Or S o c i e ty v i 6 8 f ) th e e l e me nt w h i h c sustai ns A d i i e te rni ty or th e e te rnal i s th sa s : t y i s c onc e p ti on o w i ng to the e A di tyas Th and i s sustai ne d b y th character of w hat i t e mbrac e s had not i n the Ve das b e e n c arri e d out i nto a de fi ni te p e rsoni fi cati on, though the b e gi ni ngs of such are not i s e te rnal and i nv i ol abl e p ri nc i pl e i n w h i c h th Th w antin e g Adi tyas li v e , and w hi c h c onsti tute s the i r e sse nc e i s the c e l e sti al ” l i ght I n a no te o n R V i 1 6 6 1 2 (T rans o f the R i g v e da i “ P rofe ssor M ii lle r says that A di ti , an anc i e nt god or godde ss i s i n re al i ty th e e arli e st name i nv e nte d to e x p re ss th e I nfi ni te ; not th e I nfi ni te as the re sul t of a l ong p ro c e ss o f ab strac t re asoni ng b ut th e v i si ble I nfi ni te vi si bl e b y the nake d e ye the endle ss e x p anse b eyond ’ " h age the e arth b e yond the c l oud s, b e yond th e sk A n d i n t n x p e e t y ' “ he go e s on to re mark that if w e ke e p thi s ori ginal c onc e p ti on (the c onc ep ti on w hi chhe has e x plaine d i n the se tw o p age s) of A di ti cle arly b e fore me the v ari ous forms w hi chA di ti assume s e v e n i n the hymns o f th e Ve da, w i l l not se e m inc oh e re nt es e
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D
3 t A d i i ( )
e m th oth er . o f the A dz tyas '
as
.
p roc e e d to adduce some of the othe r te xts i n whi chA di ti arac te ri z e d and b e gi n w i th th i chshe i s sc ri b e d and c h ose i n w h e moth e r of V aruna and th e oth se nte d as th e r ki ndre d gods I
,
i s de
p
re ro
G OD S GE N E R ALLY
T H E I N D I AN
38
,
asd math?j aj dna mata e z évavedasd asurydya pre mah A dz tz r rz tdw ri e gre at th e h oly A di ti b rought T he mothe r, th fo rthth e mi gh ty l ords of all w e al th e se twai n (M i tra and V aruna) th t that th e i ne p ow e r t e x e rc i se di h y mi gh z r sc z rm a hatn mdtd M a v iii 4 7 9 A dz tz r nahnrush yatu A dz t yaeh “ tmsya re vo ta A ryamno Varnnasya ch ashh a aneh M a y A & iti de fe nd us may A di ti grant us p rote c ti on sh e wh o i s th e moth e op ul e n t e r o f th M i tre of A ryaman, and o f th S ee al so 1 1 ; 3 6 3 and e fi nl e ss Varng a
vi i i '
.
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1 3 2, 6 ;
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In R V .
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2 7, 7,
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9
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i s styl e d rdj wp utrd, the moth e r of ki ngs e ll e nt sons in viii 5 6 , 1 1 e r of e th e moth
he
s
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and i n A th arv a v e da mothe r of p ow e rful sons ” “ e ro e s iii 8 ; 2 ; x i 1 1 1 , the di vi ne A di ti mo the r of h (szZm p utrd) er av e ob vi ousl y re fe re nc e to V aruna and th e oth A ll th e se e p i th e ts h Adi tyas as he r offsp ri ng I n A V vii i 9 2 1 she i s c all e d A di ti w ho had an e i ght fold p arturi ti on w ho had e i ght sons (ashta yonz r A dz tz r is to b y P rofe ssor M ii lle r i n h In ash top ntra ) A di ti app e ars L e c ture s i s T rans of the R V i p and i n h e A di tyas e si ste r of th e daugh te r of the Vasus th to b e d e scri b e d as ( th ” i i i t d ndfi z dnh z td v asandm svaé d h r and th e r of R udras mata rnc e moth ( d a d e andya m m d zh h fi z eh zh z tush c m oc a a r a s b h m n u v a m n m a i t a n j y y y p z sh ta) gdm A chtz m oadh 1 ) th e rs as w e ll as th e b roth e sons I n th e S ama v e d a “ 299 M ay T v ashtri P arj anya o f A di ti app e ar to b e me nti one d 1 manasp ati [ p re se rv e ] our di vine utteranc e M ay A di ti w i th and B rah (he r) sons and b ro the rs p re se rve our i nvi nci bl e and p rote cti ng utte r 7‘ t vmh asp atz h nutmz r m d n o daz vyaih ah am anyo B rah P T vash anc e n t ( g ah bh rdtr tbh b A dz tz r nu p dtu no dush Who he r ) taraih hdmanafi z w eh b ro the rs may b e doe s not app e ar
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4 L e A di ti ( )
h p assage al o ng w i thth e w ate rs In
anot e r
7°
In 11
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2 7, 1
th e re name d
,
th e
the R V
of
,
ifi
ever i de nt
x
.
h
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j
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9 wi thth e sh y .
menti one d the sourc e s from w i c h
6 3 , 2 , A di ti i s th us
h as
and t e e « art
e p i t et r& ab
.
ed
o ne o f
“ ki ngs, hyah ,
is
appli ed
to
all
th e
m ,
six
Adi tyas
.
B enfe y, howe v e r, unde rstands the sons and brothe rs to b e those of the w orsh ipp er ” fi nafiz s ah F or tramanairz nach ah alz , th e A V re ads trfi yam de liveri ng for e 7‘
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P R E SE N T E D
AS RE
I N TH E R I G
VE DA '
-
.
e gods? h ad b e e n ge ne rate d : All your name s, ye gods, are to b e th re v e re d, ad ore d, and w orsh i pp e d ; ye w ho w e re b orn from A d iti , 72 fro m th e w ate rs, ye w h o are b orn from th li ste n he re to my i nvo e e ar th ,
ht vo namasydnz vanctyd ndmdmdevd huta yaj nz ydnz aah a j d tdh A dz ter adbh z v ds te m e t h e é ruta h avam ye e th yas p arz ye p n th y I n thi s p assage we app e ar to fi nd the same tri pl e classifi cati on of gods as c e l e sti al i nte r e di ate and te 9 c e stri al (c omp A V x h i w h m p we h av e alre ady me t w i th in R V i 1 3 9 and i n th e N i rukta ‘ Th e go ds me nti o ne d i n th e v e rse b e fore us as sp rung from A di ti mi gh t th us c orre sp ond to th o m th e c e l e sti al god s among w h e Ad i tyas are " sp e cifi e d b Y a s k a a s h s h i a a n e t e fi rst c l as or to t e Ad ty s l o y “ Th e h m n f r r b e o e us p oc e eds i n the ne x tv e rse (x 6 3 3 ) G l adde n y i n orde r to p romo te our w e ll b e i ng those A di tyas, w ho are i nv i gorate d by h e b ri nge rs o f vi gour th om th e i r mo th er e e ne rge ti c , to w h ymns, th 75 th e sky, A di ti , (or th e i nfi ni te sky), tow e ri ng to the e mp yre an
c
( Vt
ati on
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th e
fi ni ty,
Lexi con
e wor d A di ti in th is p assage to understands th i tati on of e arth e lim of h e a e n as opp osed to th ,
boundle ssne ss
v
me an
in
.
me three fold ori gin of the gods to gether wi th the use of the w ord ” “ w ate rs ere i t i s to de note th e inte rmedi ate re gi on, is fouii d also in x 49 2 wh sai d : m ur I ndrafiz nama dev atahdi v as ch a ymas ch ch a j antav ah a déz dh “ The gods both those who are the offsp ri ng o f th e sky o f th e e arth and o f th e [aeri al] w ate rs have assigned to me the name of I ndra ; and in x 6 5 9 the p oe t sa s : P ar Varuno M z tro A ryama I j anya Vfi tcz vrzs ha b ha p uri shi nfi I ndra y z mah z vcz so di vyfi so ap s u ye dev an A datyan A di ti fi z h ae c e yo p arth Parj anya Vata vigorous and shedde rs of moisture I ndra, V ayu Varuna M i tre A ryaman : We invoke th e di vi ne A d o are te r re stri al, c e lesti al w h i tyas A di ti those (gods) wh o “ se e m T he word w ate rs s to b e us e d i n th e se nse (exi st) i n the ae ri al w ate rs C omp are also vii 3 5 1 1 where the gods are o f ai r i n ii 3 8 1 1 and x 45 1 classed as dévya p arthie a and ap ya (celesti al e arthly and aerial ap su antarikshe ayana) v 1 4 of th m e same h n wht e t e y are divi de d into di vya S y h ’ z va c( elesti al earthly) and goj fi ta ; and vi 5 0 1 1 where they are distinguished p arth z‘ ly goj cz ta and ae ri al S ii yana as dz vya p arth va, gqj cz ta, a:l d ap ya (c e le sti al e arth 73
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i s nerf d tah goj fi ta as P r madhg/a/mika o ak, the “
.
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born of
”
P risini Ou vi 5 0, 1 1 V a h of the mi ddle regi on he hara te ri z es F ridni as re e fold di vi si on of gods i s mai ntai ne d I n the forme r of these two p assage s, if the th ave a fo urfold di vi si o n, t to b e e latte r p assage w e h ap ya : b ut i n th gcyata ough t to de si gnate a dif e ap ya gods are o ne of th e four lasse s, go ata ough and as th i fe rentclass R othso e plains the last w ord as me ani ng the gods of the starry he ave n on
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fi fi h tesham A di tycz hp ra th cmahdevaf am A théto dyus th q an '
N i rukta
c w anti gami no b h 75 T h e w ord for
c
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i h , if m y he re i s D yaus, wh y rendering is orre t, must i n th is passage b e re garde d as fe mi nine , though, as w e have se e n, i t i s generally mas er I n v 5 9, ilarly th e w ords dyaus and adi tz are si m uli ne , and desi gnate d as f ath
c
sk
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.
.
THE
40
I N D I AN
G
O DS G EN E R A LLY
,
ppli e s the sw e e t amb rosi al fl ui d (Yeb hyo mata madhuma t p i ne ate mhdyaur adttz r adri barhdh aktha éushmdn v rz shabh a/rdn p ayah p i yash sva asas tan Z dz tydn anu made avas taye ) Th i s v e rse i n w h i c hi t may gm at A di t i i s e i the r ide nti fi e d w i th or re garde d as an e p i th se e m th e t of e sky app e ars rath e r to confi rm th e o ne th e vi e w I h av e take n of th T he te nor o f R V x 6 5 9 quo ted i n a p re c e di ng w hi c h p re c e de s o w e v e r opp o se i se e ms h o th s ide nt fi cati on o f A di ti foot note t i d and h e sk as sh e e r sons th d i r e th r m e nti one d t w i th th e A a s a e e y y ,3 f r o m th oth e r go ds w h re e se p arate l e o are th e i nh ab i tants o f th e th y di ffe re nt sp h e re s ; th oughp ossi bl e e l ast name d classi fi cati on may h y th me ant to sum up all the go ds b e fore e nume rate d and so to c omp re he nd the Adi tyas also su
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A di ti
(5 )
see
ms
to be di sti ngui sh ed from th e E am th .
pp ose that i n the p re c e ding p assage s i t i s i nte nde d i s i de nti fi cati on i s v e ry far from b e i ng to i de ntify A di ti w i ththe sky th c onsi ste ntly mai ntai ne d i n the hymns A nd i t i s e qually diffi c ul t to e E ar th F b r al though as take th e w ord as a c onstant synonym of th antu as o ne o f th e N i gh av e se e n A di ti i s gi te n i n th e name s o f we h and 3 the dual as e qui v al e nt to H e av e n and E arth and th e E arth , ar ough i n th e ob scure v e rse R V i 72 9 and i n A th th v a v e da xiii 76 i d e n i t fi e d w i th the E arth w e fi nd h er i n 1 3 8 she may app e ar to b e many p assage s o f the R i g v e da me nti one d se p arate ly and as if she e one a nd th er Th us i n ii i 5 4 1 9 e oth w e re di sti nc t from b o th th z vi c 2 0 i t i s said : h S rz notu nahp ri th sh attmz r yam ntdp ahsnryo nah “ urn anta/rz h 20 A di tyaz r no A di tz h srz notu sh am M ay the E arth and th e H e av e n h r us th e wa te r, th e S un w i th th e stars a e th e w i de A tmosph e re 2 0 M ay A di ti w i thth e Adi tyas h e ar us B ut e v e n i f w e
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uni te d : as
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,
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Pr f
o e ssor M
e , and re nde rs
T he gods to whom the ir moth e r yi e ld s th e ” fi rm as a ro k, th ei r food (pp 2 43 and
c
'
a
ii lle r t ke s
the fi rst half swe e t
se ns e s
himself takes A di ti and unde r b arh as
j
i n tw o ad oining ve rse s
g the
as si ni f i n g y
goddess (p
h
.
In
.
v
of
in
x
.
63
3,
,
as
the forme r ve rse th us
th e un
bounded sky as sh oul d th us h ave to take
and
,
hymn Prof M ii ller F o r adri b arh as see R o th 8 v ,
.
2
of
th is
.
/
.
w e ll
.
.
m te ath e ma ta p utraz r A dz tz r dh a ase y “ veh T he e arth the moth e r, A di ti stoo d i n p o w e r w i th h e r mi h e g ty so ns fo r th ” su e bi rd T he w ordp ri thz v i may ho w eve r as Professor M ii ll er supp os es pport o f th A V xiii 1 3 8 : Yas cz lz p ri th et i vyfi A dz tya up as tlz e e to p 243 , b e he re an e pi th 76
R V i 72, 9 M .
.
.
.
hna mahadhhi
,
B ut w e
.
A di ti i n diffe re nt
mi lk
adi ti
a
P
h
rz t w z
'
’
'
,
’
,
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,
’
.
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.
.
.
‘
,
‘
,
.
AS RE
P R E SEN T E D
IN THE
I nch rdgni M trdmrnna 1 41 1 1 1 1 1
in v 4 6 , 6 .
RIG
1
8 11 1 1 1
-
VE D A
41
.
h mdyamM '
ri t z vi
p
h
afruta
h hume
I i nvoke I ndra, A gni , M itre , Varug a, A di ti , nfi mate r H eave n, E arth, S ky, e tc i n vi 5 1 , 5 : Dyaushp i te hP ri th h rd tar Vaswvo mrz latw nah 1 1 1 1331 1 19 A dttyd hA dz te s a osh rug A gne h adh j d
p arno tan ap a
.
.
’
'
vt F ath mabhyafi z sa/rma e r H e av e n b e nifi ce nt yanta mo the r E arth brothe r A gni V asa s b e grac i ous to us ; all ye A di tyas ty p rot A di ti uni te d, grantus mi gh e c ti on i n i x 9 7 5 8 T an no M tro “ Varuno mdmah antdm A di ti ]: S z ndh uh ri th z vz uta D yauh M ay f M i tra Varuna, A di ti Oc e an E arth and H e av e n gl ad de n us ; i n x 3 6 i th z vi oh e tasd 71 1 1 211 11 7 1 raksh 2 : D yaus ch a nah P r a p m oh atdm afi z h aso 3 Vtémsmdn no A dz tz hp dtn am ri s h ah haso mé ta mz tmsya Varnnasya revatah 2 H e av e n and E arth, the w i se and holy ” 3 : M ay A di ti the mothe r o f M i tra and th p rote c t us e tc ; e ” al ami t l c v e us from e v e r S e e a so x 9 2, 1 1 op ul e nt V aruna p re se r y y e ve r i s x 63 1 0 S ulf a P e rhap s the most di sti nc t te x t of all ho w mdnam P rz thw z m Dya m anehasam suéarma no m A dz tz m sw mnz tz m ruh em a se e ste g 1 1 11 1 1 1 1 11 1 ndvdm sva /rz tra m andgasam asmvantz m ci /e “ e x c e ll e nt p rote c tre ss th e E arth th e faul tl e ss 10: e i nv o ke ) th e W ( H e av e n th e sh e l te ri ng and guidi ng A di ti : let us asc e nd for our w e ll n wh i c hne v e r b e ing thmli v ine b ark w e ll ro w e d fre e from i mp e rfe ctih ” 7" “ l e aks Vaj S x v i ii 2 2 : M ay E arth, and A di ti and D i ti and H e av e n, e tc e tc , sati sfy me throughmy sacri fi ce , e tc ze i p ri th e D z tz s ch a me ah antdm ch a me A di tz s eh a m a me D yaus ah yaj nena h ) I n A V v i 1 2 0 2 the E arthse e ms to b e di sti ngui she d fro m A di ti “ sh am ttydc h T he amz r md td A dz tz r no j anttmm b h rdtd nta/rz h Bh E arth our M oth e r, A di ti th e pl ac e of our p roduc ti o n, th e ai r our b rothe r e tc I n the S atap atha B rah man a i nde e d i t i s sai d A d i ti ” i s thi s e arth; she i s th i s shp p orte r (z yam van P ri th w z A dz tz hao 1 yam “ e r p assage (v 3 1 , d), e tc ; and i n anoth A di ti i s th is ph p rattsh ” e i s th i z yam z o i A dttz hsc e arth; sh e w i fe of th e go ds (tyafi z oat P rz th devdndm p atni ) B ut the se (S e e al so v i i i 2 1 1 0 ; x i ide ntifi cati ons of the B rahmanas are v e ry arb i trary and fre que ntl y fanci ful I hav e alre ady me nti o ne d that A d i ti i s pl ac e d b y Yaska at the h e ad ‘
as
“
6 1 1 1 1 1 1 1 1 1 1 11
,
,
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77
Th is ve rse
p 23 8 .
.
o
ccur
s also
i n th e Va S j .
.
x xi .
6
h V vii
and A t
.
.
.
6, 3
.
S e e M ii ller,
TH E
42
th e godd e sse s
G OD S GE N E R A LLY
I N D I AN
the i nte rme di ate re gi on
,
how e v er the same anc i e nt w ri te r h as d one ri h e e Adi tyas among th g tly i n pl ac ing th dei ti e s of the c e l e sti al sphe re (N i r x i i A (i i ti th e r o ugh e i r mo th t sure ly to h av e found h e r ap lac e i n th e same class as i t i s sc arc e l y co n ce i v ab le th at th us e c omp ose rs of th e h ough t of th ymns should hav e th se p arati ng th e p are nt from h e r offspri ng B ut Yaska i s he re me re l y foll ow i ng th e orde r of th e li st of w ords for i t cam hardly b e c all e d a ( classi fi cati on) w h i ch he found“i n the fi fth chap te r of the N i ghantu and i n foll o w i ng th i s li st (to Whi ch he no d oub t attac he d a c e rtai n auth ori t i m i n i ot p c c d n h e h a s h a o s e f a r n a h o i s i e n a e t d t V n w t w y) y onl y among th e c e l e sti al gods x ii e ainong w h om as an Ad i tya h ( w as prop e rly ranke d b ut also amo ng the gods of th e inte rme di ate of
of
.
I f,
.
,
.
,
.
,
,
,
.
,
re gi on
78 ’
(x
.
6 A i t d i ()
I n the foll owing
v erse
and
D 11 1
K di ti i s name d
.
l
a ong
o , from th e formati o n wh
or p e rsoni fi cati onh Di ti ,
c
e r go d de ss w i th anoth
he r name
of
,
pp e ars
a
mple me nt, tocA di ti (v 6 2 8 1 1 1 07 usfi aso oyucfi tdo a/yafi stkanam 1 1 11 1 1 1 1 saryasya 1 11 1 1 1 0 7 d th aksh o A d1 1 1 1 7 1 D ii1 n 1 07 11 e , M i tra 1 1 11 1 1 1 1 11 M 1 1 1 1 9 1 1 1 1 1 1 1 11 1 11 § oh ¥ and V aruna asc e nd your car of gol de n form at th e b re ak of daw n ?9 (your car) Withiron supp orts at the se tti ng o f the sun, and thenc e ye ” 8° b ehol d A di ti and D i ti S ayana he re und e rstand s A di ti of th e e axth ol e and D i ti as re p re se nti ng th e se p arate c re ature s as an i nvi si bl e w h ami m D 1 t1 11 1 kh ani ydm b h an and tdm p m on i ts surfac e (A d1 t1 m alch qh to
he
i nte nd e d as
h
an anti t e si s, or as a
o
.
,
.
-
'
,
'
’
,
,
.
,
'
f
73
m
cu
B oth, i n hi s
stance
:
“
'
'
re marks on
Varug a
wh o,
N ir
.
x.
o fo al!
4,
o ffers
th e go ds ,
e followi ng th
ht
oug
to
bc
’
xpl
e
have
anati on of
be en
assi g e d
e re i n th e aus e among h is e mi ddle rank, e re , ap p e ars h sp h e h e av ens i s o ne e dire ti on of th e w ate rs i n th re gulati e fun ti ons , th
highe st
v
c
c
is th
n
cir
to th e
cr tiv ea
e and
.
he re follow R oth, Who, i n the J ourn G erm Or S oc i e ty, v i 71 and i n hi s L exic on renders the word 1 1 1 1 1 1 17 sfi ryasya he re b y setti ng of the sun S ayag a go es afte rnoon, in h is note on v 76 , is ph rase b y 11 31 11 1 5 1 1 13 1 the le ngtho f explai ni ng th e p assage b e fore us o ughno t i n th 3 th 80 Th e Vej asaneyi S an nd 1 1 1 1 1 ; o ccur also i n a p assage o f th e se two w ords ad1 1 1 s e T he c oncludi ng claus e (tatas i chi s p artly the same as the p rese nt wh hi ta e c om mentator there as signify us exp lai ne d b y th a ta m 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 aka) i s th okaksh old [o Vamna and M i tre e nc e b e h ing i n the 11 1 1 1 1 1 1 1 11 1 11 11 sense : T h ] the man Who i s e p rescrib e d ordi nanc es o i h o ob se rves th wh 1 21 not p oor ( i tdnuslz ghd o fo llows th wh e prac ti ce s of th e ath eist s i m who i s poor 1 5 mm), and h 79
I
.
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‘
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(nasti ka
TH E
44
G OD S GE N E RA LL Y
I N DI AN
A diti i s w hate v e r shall b e
b orn ; 87 1 11 771
A dz tz r ’
'
771 1 1
1 11
8 11
1
71 1 1 1
b orn p utmlz
8 11
” 83
,
1 1 1 1 1 7 dyaur A d1 1 9r antarz lc A ( '
'
1 1 71 8 1717 1 1 1 1 1 1 7
andl z a z p anch A 11 1 1 1 Z j
'
A 11 1 1 1 7 1 1 1 1 11 771 A dz t1 7 1 1 1 71 1 1 1 11 771 Sayana states that here A di ti i s ~
'
the gods
and
,
nature 8 11 7 1 1 1 1 11
9“
that
h
e it e r
he i s laude d
unde r
s
'
(A d1 1 1 7 11 1 1 1 71 11
7 711
'
11 g11 11 1 1
'
7
-
me ans
1 77711 71 1 1
1
77 1 1 1 1 1 1
t e ar
7 1 11 11 1 7 711 7
1
Yaska
1 1 1 1 1 1 71
1
h, or the mothe r of e ch arac te r of uni v e rsal th e th
says
1 11
7 1 1 7 711 7
771 1
i r i v N ( .
22
.
p oor, the ( mother of the go ds (A 1Z1 1 1 7 1 1 1 1 1 71 11 11 1 771 1 is and th at th e v ari e ty of h e r manife stati ons i s se t forth i n th v e rse or that the obj e c ts w hi ch are the re characte ri z e d as 11 1 1 1 1 1 are ” “ 1 1 1 1 1 71 11 p oor (1 1 y A dder 771 611 11 1 1 771 111 1 7211 8 71 1 1 th e re v e rse of 1 1 1 71 11 h m addre sse d a 1 71 1 1 71 3 1 1 71 1 x c c h e n d o f n 1 1 1 1 1 7 1 T h i e o u r s a t t e s t t ; y e to all th e gods and do e s not app e ar to h av e an c onne x i o n w i th th y ” 95 v e rse s w hi c hpre c e de fro m w h i chi t de ri v e s no e l uc i dati on C omp are w i th i t T ai tt B r i i i 1 2 3 1 , whe re i t i s si mi l arl y sai d that the se lf e xi ste nt fi rah ma w ho i s the hi ghe st auste re ferv our i s son, fathe r and mothe r (S vagambl mB rah ma 1 711 71 1 771 1 1 771 1 1 7470 yat 8 1 1 1 1 711 p utmlz 8 11 1 71 1 1 1 8 11 ” Wi ththi s may b e c omp are d JE schylus F ragme nt 44 3 A di ti
“
not
,
,
,
,
.
,
.
.
.
,
,
-
-
,
,
,
0
,
17
Z e és 3 0 7 1 Z e és
ground ings A re the
11
11
1 91 1 17, 2 6 1 8 6 1 77 7, Z e b s 5
mi rrorx é T !
7 0 1 7 11
.
P fi shan, B h aga,
7
h fi ve
and t e
65
0 1711 01 1 1
’
631! 8 f mep re p o v
"
'
’
'
.
(p afi cb aj analz )
tri b es
,
w i th some
to
besto w b less
c
mmentators (se e N ir i i i 8 ) of the G andharvas, P i tris D evas Asuras and R akshasas ; or wi th mana q uoted b y S i yana on i 8 9 1 0 of gods me n, G andharvas th e A i tare ya B rah i s (the G andharvas and A p sarase s be i ng take n as o ne A p sarases se rp e nts and P i tr class) ? P e rhafis w e should rathe r understand the term as i n x 5 3 4, 5 1 71 1171 1 11 1 1 ‘ f 1 1 8 1 1 1 1 w n c z 7 7 1 11 7 7 1 1 1 1 1 0 1 7 7 7 1 1 1 as de no ti ng 1 j lz d ye fi ve trib e é w elcome m offe ring I n R x 5 5 3 p ancl m1 1 1 775 11 th e wh le p anth e on o r a p arti cular p orti o n o f i t o th th e fi ve tri be s in e fi v e go ds o r classe s o f go ds are me nti o ne d and i n x 6 0, 4 S e e the l st v ol o f th i s w ork p 1 77 th e sky (1 1 1 1 71 7711 p ancha 83 I n a no te o n th i s verse (Ori e nt und Occ i de nt ii p 2 5 3 ) Professo rB e nfe y re marks ” i s godde ss i s still dark T he c onc ep ti on o f th 3‘ M A d R e gni er, E tude sur l i diome des Ve das p 2 8 re marks : A di ti i s th e e A ll th e moth e r o f th name o f a divi ni ty a p e rson fi cati o n o f th e god s i 95 T h — x 1 0 0 m n e re i s a h y ( ) addre sse d to diffe re nt gods and where the y are e w o rds a 3 11 71 711 1 171 1 771 1 1 1 1 1 1 1 7 71 1 71 71 1 771 1 1 1 1 fo rm the i nvoke d i n succ e ssi on— i n whi chth conclusi on of all the verse s exc ept the last T he preci se me aning of the se w ords w as ave no ne c e ssar c onne c ti o n w i th th ey h e p re not ve ry cle ar to me e sp e c i ally as th y ce di ng porti ons of the differe nt stanz as i n whichthey occur B ut Professor A ufre cht i fi make gov e rns a double accusative , and th at th at th e verb vr e wor ds suggests th .
“
fi v e trib es
"
.
.
here ,
to b e unde rstood ,
old
o
,
,
.
,
,
,
,
,
,
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,
,
‘
,
,
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,
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,
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'
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,
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,
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'
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.
RE
AS
i ngs, th
L anguage T he
and
mr1 1 11 71 1 1 771
1111
e
1 1 71 1 1
e
1 1 71
1 7 1 11
1 11 71 77 1 1 7
a rth
mploye d
’
,
.
.
devasya
2 4, 1
drz éeyam 771 1 1 1 1
i wh
1 1 1 11 1 7
71 11 71 1 77 1
1 1 8 31 0
1 A d1 1 11 y1 p unwr 2 A gner 1 11 y11 771 p 711 1 7 1 11 771 11 8 y11 71 0 771 1 1 7 11 11
1 11 1 7
'
.
7 1 1 1 71 1 1 1 1 1 1 8 371 1 7
'
K asya
:
7 10
71 1 1 771 1 1
§ 1 y11 m 771 11 1 11 7 11 7?
ch the
may b e that i n
nature ,
or
in R V i
1 7 1 1 1 71 1
7 11
77711 71 1 1 771 1 11 11
.
.
11 771 1 1 71 1 1 771 1 1 7
1 1 71 1 11 71 1 771
45
.
,
si gnifi cati on,
a
VE D A
.
.
w ord A di ti i s
-
Z e us i s the E arth Z e us i s the H e av e n Z e us i s ” em S e e M ii lle r L e cture s on whate ve r i s ab o v e th
i i 44 1
,
RIG
TH E
IN
i s ’the E the r,
Z e us all
P R E SE N TE D
71 0 771 11 7 1 y1 1
‘
8 11
1 1 7 1 11 7 1 77
of
w hi
1 A 1 1 1 1 11 y1 p
c hgod
,
1 1 71 a/r
ch
now , of w h i
mi abl e name ? w ho shall gi v e th at I ma old my fath e gre at A di ti e r and m us b ac k to th y b eh y mothe r 2 L e t us i nv o ke the ami able name o f the di vine A gni the fi rst of the i mmortal s ; he shal l gi v e us b ack to the gre at A di ti th at I T he se w ords are de c lare d i n may b ehold my fathe r and my mothe r mana to hav e b e e n utte re d b y S unas se p a w hen he e A i tare ya B rah th e J oumal w as ab out to b e i mmolate d (se e P rofe ssorWilson 5 E ssay l n th x i i i 1 00 P rofe ssor R oths p ap e r i n e R oyal A si ati c S o c i e ty o f th We b e r s I ndi sché S tudie n i 4 6 ; M uller s A nc i e nt S anskri t L i te rature , m ana, ii and th e F irst Vol H aug s A i tare ya B rah pp e p assage i mme di ate l I n re gard to th i s w al k p p 3 5 5 ff o f th y b efore i s T ranslati o n of the B i g us M ii ll e r s L e c ture s on L anguage 1 i 5 0 0 and h i s ac c ount b e c orre ct o r v e da, i 2 43 may al so b e c onsulte d) Whe the r th e w ords may b e unde rsto o d as sp oke n b y some o ne i n dange r of not th de athfrom si c kne ss or othe rwi se w ho braye d to b e p e rmi tte d agai n to b ehol d the fac e of nature T hi s i nte rp re tati on i s confi rme d b y the i s v e rse to A di ti , w h ap pli e d i n th e t 771 11 7 11 i chw o ul d not e p i th gre at ouL w e sh d take the w ord he re l n th b e so sui tab le i f w i th B oth e ” “ “ se c uri t I f w e sho ul d unde rstand th se nse of fre e dom o i er e f ath y and mo th e rw h omth e sup plPant I S anxi ous to b e h ol d, as me ani ng h e av e n e i mmortal s, th
all
hall
s
e w e i nv oke th
a
,
,
.
,
.
’
’
’
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,
’
’
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,
’
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,
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’
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,
,
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,
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,
,
,
.
,
,
,
‘
.
me an
xcu
W
e
ask
A di ti for 15
rsus o n
e
1 6 1 1,
(whatever that may me an)
cc
P
n O n d O i dent, ii 5 1 9 ff r i u e t (
.
.
I n an i ngeni ous rofe ssor B e nfe re ards y g .
mi ng ori gi nally from the same root as the L atin 8 a 1 u1 of w hic h he ave b e e n 8 11 1 170 1 0 1 , a d to h e p ri mi tive fo rm to h ave th e same si nifi cati on supp ose s th n g i ch p rinc ip ally he T hi s se ns e c e rtai nly sui ts the c o ntext of the four p assages o n w h I n a no te to hi s trans founds i t, v i z , i 1 06 2 ; i ii 5 4, 1 1 ; i x 9 6 , 4 ; x 3 6 1 4 lati on o f this p ap er (Ori e nt und Occ ide nt, iii 4 70) he exp lai ns the w ords unde r ” w e sup pli c ate A di ti for we lfare In h is transl o f R V i 247, cons iderati on M ii lle r si milarly rende rs the m We i mplore A di ti for he althand we alth th
’ e w ord as
c
8 11 71 11
o
,
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,
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,
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'
,
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.
TH E
46
G OD S G E N E R A LLY,
I N D I AN
h(se e ab o v e ), i t w ould b e c ome
and e art
me ani ng th e w ord of th e E arth
to b e unde rsto od
nature
as
more p rob abl e that A di ti i s S ayana (in l o c o) und erstands
still ”
.
0
(8 ) A di ti
"
f org1 1 07 07 '
1 8 1
‘
B e nf e y 1 n h i s transl ati on of the h ymn j ust refe rre d to 1 und Occ i de nt, i tre ats A di ti as a p rop e r name , and e
xpl
.
Wh t v
2 4 (Ori e nt
.
ai ns
it
as
may b e thought of thi s i nte rpre ta e go dde ss A di ti i s undoub te dl ti o n th y i n many o the r te x ts c onne c te d T hus at the e nd o f thi s same w i ththe ide a of de li ve ranc e from si n 711 1 11 1 1 i t i s sai d : Ud 1 1 1 15 1 771 1 771 7 hymn (i 2 4 1 p dsam 1 8 771 1 17 1 1 1 “
de noti ng
si nl e ssne ss
”
a e
.
er
,
.
.
,
7 1 1 771 1 77 1 1 1 1 17
l A d1 t1 ye '
mi ddle
th e
and
,
“
8 31 1 2771 1
andgasa z
th e
17 11 1
151 1
'
1
41711 1
m
17 11
1
1
us th e
Varu1 1 a, l oose fro _
may
Th en
low e st b ond
.
we ,
upp e rmost,
Adi tya, b y thy
0
d inati on b e w i thout sin agains t A di ti e foll owi ng te xts T he same re fe re nc e i s also fo und i n th ” “ i 1 6 2 22 M ay A di ti make us sinl e ss (1 71 1 9 1 91 1 1 .
,
.
tava
” 57
‘
or
11
1 71
1
86
7 7 1
.
,
71 0
1
41 1 1 1 7 1
krz notu) '
.
11
27 1 4
.
g .
A di ti , M i tra,
mi tte d any si n agai nst you 71 1 1 7 1 1 17 11 7
Varuna,
(A dda M
i ra
.
Whte v
c
ee, th
e r offe n e
7 7 1
m
co
(
1 1 1 71 1 1 1 1 1
17 1 yad 1
771 1
0
we
r
,
On the diff e rent se nses of the w ord 1 7 1 1 1 H e re he re nde rs unde r thy w slfi ces, p 228 86
.
h
ct n
b
oun adz tz tva
a stra
e
'
o
M iille r, Trans
see
7
T
hav e
have , throughour folly, commi tte d ful go d make us afte r th e manne r o f me n, 0 most yo uth e r aw ay, 0 A gni agai nst A di ti ; l oo se n our sins alto ge th a
.
fre e from sin
37
c
b e gra i ous i f w e
kac7 a 07 1 1 17
i v 1 2, 4 agai nst
”
and
.
o
fRV
.
i 2 25 6 .
.
.
ccur
s alon g
wi thanaga H va,
“
sinle ssi1 ess,
hm 1
i n the
5 70 8 7 11 , ( M ay the mi ghty go ds, liste ning to us , p re serve this ere mony i n si nlessness, ” i ty Th oughadz ti tv a i s oi ne d w i th1 71 179 5 8 1 1 1 , i t does not foll ow th at and p rosp e r mana x 6 , 5 , 5 a B rah e same se nse — I n th e S atap ath B rih ad ave th i t must h Aranyaka p anishad, p 5 3 ff the name of A di ti i s e plai ned from the roo t ad, to “ hateve r he re ate d, he be gan to e at : for A di ti de rives he r (o r his) n me t : ea ” n e ts eve ry th i g (ya d yad 1 1 1 1 3 1 171 1 1 1 1 1 1 attum ad i s, that sh fromth (or he) e a Adi ti i s an e p i the t of A gni i n R V yata sar1 1 771 1 1 1 a tta {ti tad A dder follo wi ng li ne
vi i
.
5 1
1 111
1 71 0 9 1 3 1 1 1
1 111 1
tura sg {771 1 ,
771
.
1 11 7 11
1 11
7
c
j
'
ycy a/
'
W
U
.
x
.
c
’
fi
'
9 , 3 ; and of Aryaman i n i x 8 1 , 5 1 371 1 0, N i r x i alle d A di ti (A gmr 1 p y adi ti r 1 1 0 7
iv 1 .
c
.
.
,
20 ;
vi i
.
.
.
Y aska and
’
.
.
tells us th at A gni
qu t
verse
of a
.
.
.
.
.
,
.
als o
is
i s th i n p ro o f o f th e ip p e rs ask th at w orsh
o es
hymn to A gni, R V i 9 4 I n v ii 5 2 l , the i chS ayag a re nde rs b y 1 001 1 41 1 71 07 1 ay b e adi tayalz , wh th ey m , 1 5 th
.
c
i nvi n ible
” .
RE
AS
11 7 71 1 11 8 1 1 7 1 0 7 1 1 Y 1 ( '
11
1
0
7
8 2, 6
17
1
7 1 1 1 11 7 11
1
.
P R E SEN T E D
1 1 1 8 61
8 1 1 1 8 771 1 71
M
.
4
1 71
41 1 1 1 1 1
be
y we
a
the di v i ne S avi ti i
1
IN
THE
1 1 1 1 1 67 11 1 07
1 17 11 187
11 1
RIG
1 11 7 7 1 81 07
1
andgd n 1
fre e from si n
agai nst
-
VE DA
7
.
17 1 771 1 6 071 1 1 7
10 1 1 8711 1 7
1
7 1 1 1 7 1
07 1 1 11
11 1 187 9 A 9 1 0)
.
A di ti throughthe
he lp
1 4171 1 1 371 1 1 8 1 1 3371 8 1 1 1 1 11 7 1 7 v ii 8 7, 7 M ay w e , f ulfi lli ng the ordi nanc e s of A di ti , b e w i thout i m w ho has c o mmi tte d si n to w ard s V arng a, w h o i s grac i ous e v e n to h
of
(yo m
sin
71 1
11
1 71 1 1 1 71
7
are
71 1 A
81
1
Wh t v a e
11 7 1 7
c
8 1 1 771 71 7 1
“
M
.
1
19
0
7 7 1 11
83 1 1 1 771 1
0
to
Varuna
c
1 71 1 1
1 1 71 1
1 9 11 7
mmi tte d b e thou (A gni ) com se v e r i t from us (1 1 1 8 1 771 1 101 1
hav e
A di ti '
1
1
he re
y M i tra
l
we
and
1 1 1 74
a
si n e ss
us
e r si n
may A ryaman
:
11 1
1 2, 8
;
1 17 7 }
A dder .
1 7 1 11 7 1 1 17 71 1 .
1 01
1 11 7 1 71 8 7 10 1 y 1 1 07
93 , 7
.
p assi onate 11
'
rz 1
v ii
7 1 1
.
.
cl
(1
'
”
,
'
1 A d1 1 1 7
1 771 1 1 ,
o
may A di ti ,
(M 1 1 70
71 0
1
may the
1 71
4
4171 1 1 7
di v i ne S av i ti i de '
6 1 1 1 1 1 11
andgdn
1 1 01 0
1
e se th
onsi de rati on of
e re A di t i i s suppli wh
p assage s,
c at d f e
or for
mi ght l e ad us to supp ose th at sh e w as re garde d as th e i c hw i e l ds th e forc e s of th e uni v e rse and c ontrol s th e gre at p ow e r w h de sti ni e s o f me fi b y moral l aw s ; and the i de a de ri v e s some supp ort from he r c onne c ti o n w i thV aruna w ho se b onas are so ofte n re fe rre d to ’ 88 li cti s g sinne rs as afif B ut th i s supp osi ti on i s w e ake ne d b y the fac t th at many othe rs of the god s are i n the same w ay p e ti ti one d for p ardon, as S av i ti i (i v 5 4, 3 ) and othe r de i ti e s as the S un D awn, H e av e n and E arth(x 3 5 , 2 , A gni (iii 5 4, gi v e ne ss
o f si n,
,
,
.
.
'
.
,
.
.
(9 ) A 1 1 1 1 T hough,
,
we
as
hav e
’
8
1 708 1 1 1 071
se e n,
71 1 8 8 1 1 80771 01 1 7
60 71 1 71 1 1 0
.
A di ti i s re garde d as the moth e r of some sh e i s ye t, 1 1 1 (Rh eb te ts, re p re se nte d
of
p ri nc ip al Ve di c fl e i ti e s x as playi ng a sub ordi nate p art sh T hus i n v ii e i s me nti o ne d as c e l e b rating th e p rai se s of S av i tri along w i th he r sons Varuna M i tra and A ryaman and w e l 1 11 1 1 8 1 1 1 7 comi ng hi s ai d (1 671 1 1 1 01 1 1 41 1 1 1 1 7 1 7 1 111 1 1 81 1 8 1 1 1 1 1 7” 1 ” 7 1 1 0 d 6 1 d 1 17 a n 1 7 1 8 1 7 7 1 o 7 1 77 7 1 1 1 71 1 1 1 6 7 7 j 1 1 1 1 1 1 1 1 1 8 0 A r ama ash 1 f y 1 e i s de c l are d to h az e p ro d uc e d a h m and i n v i i i 1 2 1 4 sh y n to I ndra 1 8 1 07 71 1 771 I 71 17 411 1 1 1 7 1 71 1 1 r1 1 3/1 1 1 7 1 1 1 1 8 1 1 7 1 1j 0 p wrup 71 8 1 8 1 1 m 72 1 1 1 0 71 1 1 e th
,
,
.
‘
,
,
,
,
'
'
‘
'
.
,
1
,
'
1
yat)
.
“9
S ee
on
bj ect M
th is su
ii lle r s transl ’
.
of
e th
R V i 244 fi .
.
' .
THE
48
(1 0) 01
01
1 1 071
1
1 8
G OD S GE N E R ALLY
I N D I AN
0807 1 6 017 1 71 10 01 17 9
1 211
1 01 1
-
8 , 1 71 1
x
1 72 ; 6 11 1 7
.
10 A 1 1 11 17
1 8
f
o
5
1
08 7 11 1 1 1 1 1 ; D1 7
,
.
hymn of the te nthb ook (the 72 nd) supp ose d from i ts c onte nts to b e of a c omp arati v ely l ate d ate , th e p roc e ss of c re ati on i s de scri b e d an i n an at gre ate r l e ngth th i ch y e arli e r p assage , and the share w h 89 A di ti took in i t i s no t v e ry i nte lli gi b y se t forth i x 1 11 m 11 7 1 11 72 1 D 01 1 71 1 771 71 1 1 1 1 1 1 71 j dnd p 1 1 1 0 07 1 1 17 1 08 7 2 2 B 1 1 7 1m 1 71 1 8p 1 1 1 7 01 1 1 8 1 7 1 p 1 s7 1 1 Icar 1 1 8 1 1 1 1 1 1 08 1 1 1 1 7 /1 17 1 1 1 1 1 1 0 1 1 1 9 0 In
a
,
.
'
‘’
,
.
.
’
~
.
_
7 1 11 1 1 1
1
11 1 11 01 1 1 81 1 3 D 7 1 71 1 11 7 71 1 771 1 1 1 0 p r1 1 / 7 71 0 1 8 1 1 1 7 1 81 1 1 2 1 1 1 1 1 1 8 5 1 1 71 1 1 1 1 1 1 1 Utta I 9 7 1 4 B 7 1 1 1 r 1 j 71 0 U1 1 1 71 1 p 1 1 0 67 1 11 1 1 7 71 1 p 1 1 1 8 771 7 1 1 7 1 1 1 71 1 1 A 1 1 1 0r 1 j 08 7 sh dd 1 1 A 1 1 1 1 7 5 A 1 1 1 17 7 1 1 1 D ak 1 771 1 1 sh D1 7 1 0 1 1 1 1 1 1 1 D ak 1 1 1 71 71 1 8 7 a 1 21 1 1 71 1 1 6 7 6 1111 11 1 1 1 1 771 1 0 1 01 7 1 1 71 1 1 7 1 1 17 1 1 771 r1 1 1 6 1 71 1 7 11 1 1 7 71 7 1 yd 1 1 1 7
1 1 01 1 1
1
1 771 1
01
1
7 1 71 1 7
p arvye yuge
11
1 81
.
’
.
'
‘
.
.
Y1 1 1 11 1
1
01 1 1 7 1 1 ~
1 70 1 071 11 7 1
4001 1
8 1 77221 67 1 8
1 17 1
A 1 1 1 07
j
’
1 11 7 1 1
7 1
1
1
dtds 1 1
71 1 1 8
11
771
p
ar1
1 01 1
8 771 1 67 117 1 71 1 1 1 1
11
1
1 p un ar 771 1
1
71
1
11
71 1
1
1
11m 1
1 1 y0 yatlz d 67 1 11 1
0 71 7 1 1 371
1 71 1 71 1
11
77 1
471 71 1
1
11
1
11
1
A sh tau p utrdso 1 11 71 p m 1 1 1 8 1 7 117 71 1 1 771 1 1 1 71 1 1 7 1 7 1 1 yugam A 1 1 1 17 1 1 17 71 p r1 1 1 p 11 7 1 y1 7
8 1 1 71 1 1 771
7 1
.
11 0
771 7 1 1 1
.
7 11 g 7
61 7 11 7 1 1 1 1 87 1 17 1 11 1 1
f ad 1 0 1 1 1 71 y1
7 1 7
9
1
8 1 8 1 71 1 1 1
11
1
1
1 771
7771 41 1 1
717 0
81
6 1 7 11 1 1 11 7
8
1 1
.
'
'
1
1
1 1 1
(1
67 11
1 1
1
hymns, w i th prai se , de clare the b irth s of o i n (th i s) 1 atte r age may b e h ol d th 2 em th e gods —any o f us w h 90 I n the B rahmanasp ati bl e w forth the se b i rths li ke a blac ksmi th e gods, th e e x i ste nt sp rang from th e non e x i ste nt e arl i e st age o f th 3 I n th e fi rst age of th e go ds the e x i ste nt sp rang fro m the non h r i o ns sp ran , th r r e a r t e e a f r f om U tténa ad r e e xi ste nt : th f t e e e t g e g p 4 T he e arth sp rang from Utténap ad from the e arth sp rang the 5 F or re gi on : D aksh a sp rang fro m A di ti , and A d a i ti fl om D aksh s A fte r he r A di ti w as p roduc e d she w ho i s th te r, 0 D aksha y daugh 1
.
L et
a s,
c haunte d
in
.
.
,
.
-
.
,
.
'
.
,
'
.
,
c
.
.
.
,
have alre ady gi ven this translati on in v ol i v o f this work p p 1 0 1 1 b ut e re w i thsome v ari ati ons fo r th P rof M ulle r i n rep e at i t h e sake o f c omple te ness his transl of the R V pp 2 3 4 f gi v as a ve rsi o n o f the fi rst four ve rses I n the fi rst verse se cond li ne he p ropose s to re ad yat for y1 71 and to translate that a man may e tc I n the third ve r e he takes Uttanap adas w he re i t fi rst occ urs for a em se e th g Whi chever w ay w e take the e fourth ve rse for a ge ni tive nomi native and i n th e re gi o ns ; fi rst e i th e r (a) fro m Uttamap ad e re i s a double p ro duc ti o n o f th w ords th i chthe y gave birth, and, e non exi ste nt b ut b e fore Uttanap ad, to w h or (b ) afte r th wh i chi tse lf sp rang from Uttanap ad e e arth se c ond, from th , 59
I
,
.
,
.
.
,
.
.
.
,
.
.
,
,
.
.
,
”
.
,
,
,
.
,
‘
,
,
,
-
,
'
.
9°
C omp are
R V i v 2 , 1 7; .
.
and x
.
81
3
P
TH E
IN
R E R E SE NT E D
AS
RIG
-
VE D A
49
.
born happ y, p artake rs of i mmortali ty 6 When, gods , 9‘ i ssue d e n a v i ole nt d ust ye mov e d agi tate d upon those w ate rs, th " 2 fr om you as from d anc e rs 7 Whe n, god s ye , li ke stre nuous men i c hw as hi dden e n ye d r e w forth th e sun w h e d th re pl e ni sh e w orl ds, th 98 o w e re i n the (ae ri al 8 Of th e e i gh t sons of A di ti w h o c e an b o rn from her b ody, she app roache d the god s w i thse v e n and c ast o ut M értténda (the e ighth 9 W i th se ve n so ns A d i ti app roache d the ) forme r ge ne rati on (of gods) sh a for b irthas e agai n pgoduced M értténd “ w e ll as for d e ath th e gods we re ’
.
.
,
,
,
.
,
.
.
,
,
.
,
.
.
.
C ompare
R V i v 42, 5 1 771 17 I 71 1 r1 7 1 1 11 1 1 771 1 71 7 92 Y1 1 1 y1 7 is w ord i s take n b y B dh as th e name of as 1 —T h tlingk and R oth an i e nt fam i ly onne te d wi ththe B h rigus, R V vii i 3 , 9 viii 6 , 1 8 , to w ho msome o nne ti on wi thth se be fo re us e formati on o f th e w orldi s as r ibe di n x 72 , 7 (th e ve r ) 91
.
.
.
'
.
c
c
c
c
Th e w o rd
also o
c
ccur
s
.
.
.
c
in R V .
.
vii
1 3, 1
.
c
.
wh e re i t i s
,
q
.
appli e d to
(Vai s vanaraya (vi i i 6 1 8) is as '
A gni
T he se o nd of the e rses uote d b y B and R , yataye rzgaz o ye 07 1 718 7 1 1 11 1 1 7 1 1 ugra 871 1 1 7 1 771 1 771 1 follo ws : ye I 71 1 7 1 yatayas 1 1 1 B h 11 11 I ndra, the Yatis, and the B hgi gns , who p rai se d the e z — he ar, o fi e ry god, my 7 1 1 1 1 771 ” H e re a fami ly of me n may b e me ant, as also i n iii 3 , 9 (yena y1 1 1 67 1 y0 in o ati o n
v
.
.
.
'
'
'
vc
v
.
’
.
c
1 77 1 1 71 0 I n o ne of the fe w ve rses of the S éma ve da w h i hare not found 3 7 2 1 1 1 0 1 7 ’ i his not re ferre d to i n B and R s L e i on, alth i n th e R V , vi z ii 3 04, (b ut wh ough .
.
.
c
.
c
e A V i i 5 , 3 , wh i hh as th e p aralle l p assage i n th ati and B h th e w ords i i gu otho ur : I ndras 1 1 7 1 .
.
.
m
cc
so
e
xc
.
.
'
difl e re nt
re adi ngs,
c
i s ite d)
3 71 9 71 1 71 1 V7 1 1 1 71 771 X igur 71 1 8 1 8 1 7 1 771 B b r 1 01 1 3 1 7 1 0 1 1 1 71 771 771 1 1 0 8 0 7n1 8 1 Th e i mp e tuous F at1 r 71 1 I 6 1 6 7 y I I ndra sle w Vrittra as (did) M i tra as (di d) the Yati ; he p i e rc e d B ala as (di d) B h rigu ; " T he paralle l p assage he ove rc ame hi s ene mi es i n the exhi larati on of the soma j ui c e e A V (i n R o thand W hi tne y s e d ) re ads y1 1 1 r 71 1 , the accusative fe mi ni ne i nstead o f th e no m masc Th e L exi co n also re fe r s to th e A i t B r v ii 28 (quote d of 1 1 1 1 7 71 1 , th wh e re I ndra i s sai d to h ave i n the l st v ol of thi s w ork (2nd cd ) pp 43 7 er p assages i n wh i chthe same lege nd in e Yatis to w olves ; and to o th abando ne d th
b
'
87 15
71
M i tro
71
‘
7
,
-
.
’
.
.
.
.
.
.
c
.
.
.
.
.
no ti
,
ed
.
1 87 17 1 37071 1 7 A di ti r 1 8 7 57 1 7711 1 71 I n th e T ai tt A ran C omp are A fV vi i i 9 , 2 1 t b i rth e i gh t sons, and e i gh th us yaka i 1 3 , 1 , the E arth i s sai d to have had e i gh s, bands (1 8 71 1 1 071 1 1 1 1 1 1 1 1 1 771 1 771 1 771 1 91 7 3. 9‘ T h uote d i n th e 8 th and 9 th ve rses aare e T ai ttiri a A ranyaka i 1 3 , 2, 3 ; y e re th e re ading o f th e las t li ne o f ve rse 9 , is as follo ws : wh 771 71 1 1 1 1 0 1 1 1 '
93
'
.
.
.
.
7
q
.
“ m m n t a e t o r e l a i n c xp s the last verse thus : A di ti p ed h er h e p ro cre ati on o f h app ro ach usband p re paratory to th e r sons and wi tha vi e w to the ir bi rth; and sh e abando ne d M arttand a th at h e mi gh t di e (tad utp cz danartlz am “ “ i 171 1 571 7 7 1 yugam t t fi a r n 1 1 u a t i a k l a m 7 1 1 1 1 v 7 p p 7 1 771 1 71 31 1 1 p raj ot m 1 71 1 71 1 1 1 1 1 1 ] M érttaydcz klzyam 1 8 7 1 p ri ti p fi rv al m p alty "
ara 1 71 7 1
11 7 71
67 11
11
1 1 1
71 1
1
Th e
o
,
‘
'
-
”
”
-
-
‘
-
11
M
arttag da me ans
(771 71 1 1 ‘
j
1 1 rat 771 1 1 1 771 p 1 r1 6 7 1 11 1 7 1 1 771 170 1 1 1 mri tyor
771 1 1 1
tam “
”
cz
yate
771 1
71 1
as
-
1
in
c
'
a71
”
771 7 1 1 771 1 0 nz ri tyu ni 7n1 t p arz tyaktavafi 1 1 1 y1 1 1 1 1 Iz e tur 71 1 p mj ab h i vr at 01 1 iddlwlz l), and h e adds th
onse
-
q
manfi 8 1 1 81 1 1 1 1 71 1 7 71 1 5 7
7 71 yad7ya j
mcz d M ‘
y
1
one
“
'
c
has bec ome de ad 1 1 61 111 7 1 1 1 7 1 ) acc ording to the S mri ti : 771 71 1 0 73 1 0 “ 7 1 71 71 1 H e i s call ed M arttfi nda be c ause he was 7 ue n e of wh ose
bi rth the
”
e gg
’
7
IN D IAN
TH E
50
Yaska has the foll owi ng N imkta,
xi
.
23
re
G
marks
v erse
hymxf i n the
is th
of
4
i di tya madh 11 7 1 7 A di tz r l7alet 11 87 1 ya 07 1 ) 1 1 D s d A i t i a 1 5 k h d 1 1 d ; p axri 1 1 071 1 l tat 3 17
A di tyo D 1 7 1 87 11 7 1 i ty 1 7 1W 31 1 71 1
on
.
:
-
“
O D S GE NE R ALLY
A dder D 1 Icslz o
'
-
°
m z m 1 477! 171 1 7171 t 7 7 s dtdm 1 ta 771 8 71 1 x re ta/7 1 p mlcr 1 ti y “ D aksha i s the y say an Adi tya (pr son of A di ti ), and is p raise d e Adi tyas A nd A di ti i s, on th among th te r o f e oth er h and th e d augh i s te xt) D aksh accordi ng to th i ti D aksha k a sp rang from A d i ti , and A d ’ H ow can th i s b e p ossi bl e ? T he y may hav e had the fro m D aksha e nature of th av e same ori gi n ; or ac c ordi ng to th e y may h e gods th b e e n b orn from e ac hothe r and have d e ri ve d their sub stanc e from e ach 95 er oth A nothe r i nstanc e of the same re c i p roc al gene rati on i s found i n R V “ 7 d d d i d a im Vi r F ro m h x 9 0 5 : Tasm j gyata 71 71 70 1 1 771 1 P arusl mla and from Vira (sp ran ) P umsh a u r u a) sp rang Vira sh P j g j ( k1 t7 11
87 1
1 471 7 71 1
7 71
‘
sydtd
'
'
-
'
'
'
-
,
1
,
.
,
,
.
,
,
,
.
.
,
.
0
S e e also th e 5 49 thli ne
born when the e gg w as de ad
.
q
th e H ariv cmsa uoted i n th e
of
Th e S atap ath a B rah mag a, i i i 1 , 3 , 3 (alre ady p 1 1 , note i s work, p has the followi ng e planati on of the 8 th e 4thv l of th uo te d i n th g verse : 4 48 71 71 1 1 71 1 1 71 1 371 775 71 4 1 71 78 71 y1 1 771 8 tv e tad £1 6 0 5 7} A di ty ci lz i ty ? :hakskate 17 1 87 1 771 a771 j 1 71 1 y1 71 07 11 1 1 k5 7 1 3 1 6 7 1 1 6 7 1 1 1 71 ta av i kri tafiz 7 8 1 71 1 89 7 10 7 11 1 1 81 71 aap ta 7 4thv ol
i s w ork, th
of
.
q
'
.
.
x
.
.
.
'
’
'
~
~
mm yf wan 81
01 71
7 11
11
7 tz ryari p urush a '
1 17175
8
-
7 7 4 1 1 1 375 7 yad 1
771 7 1 1 71 1
mamsa m 8 1
5
”
1 71
7
77 1 7 1 7 1
1
t1
'
8 1 71 771
31
—
'
mmi talz
‘
71 8
“
17 87 751 1
e te
71 {771 1 7
7 1 1 11
177 1
1
7
3 771 5 71
1 71 1 1
1
sa
71
71 1 7 71 1
i ty u 7 11
tad
fi ayam p urush 1 v i ckakrur yath t1 77 o
5
81 8
11 t1 £o 7
"
8 1 1 41 1 771 1
67 11
7 7“
Y1
eke
muycz
'
.
b kfi d 71 1
l |
tasya yc m i
’
71 t1 ‘
v z lrri ta z
771 1 1
4 To
1 7
1 v1
'
a
67 1 11
7 1 1 tad 7 1 71 1 8 71 1 71 1 7
81
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i t will b e fatal ; re w away, be ame an e le ph i m, and th ant H e wh e y cut o ff h i hth om fl e shwh o m om e th ese re ature s Th e p assage a e d was th e Adi tya Vi v asv at, o f w h th ey so sh p is w ork p 26 , also alludes uote d i n th e l st v ol o f th e T ai tt S anh v i 5 , 6 , I , of th am avi ng resulte d i n an abortive e gg (vyriddh to A di ti s se ond p arturi ti on h 95 I n h us translates th i s I llus trati ons o f the N i mkta (p 1 5 1 ) rofessor R othth e 4th h h fi t e w orld) was born, and from h B e r o e ne d w omb m n is h and 5 thv e rses o f th ( y p a (sp i ri tual p ow e r), and e R e gi o ns ; fro m Adi ti ( te rni ty) w as bo rn D aksh sp rang th Q 5 Ye s, A di ti was bo rn, 0 D aksha, she w ho is thy from Daks ha agai n A di ti ” e gods, th e bl e sse d ossessors o f i mmor He tali ty daughte r; afte r he r sp rang fo rthth p D aksha, (spi ri tual p o we r) i s the male e nergy, w h i h ge ne rates the th e n p ro e e ds : fi (th s Bh e w orld, or be i ng) and sp a e are th e A e p ri n iples of th e te rni ty i n d s o g ” fi ni te , so bothof these are the o ri gi nators of di vi ne life
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52
I N D I AN G
O D S GE NE R ALLY
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D oub t may b e th ro wn on th e
p ropri e ty of taking D aksha i n the pre c e ding p assage s to re p re sent a p erson, from the fact that in R V vi ii 25 5 , M i tra and Varnna are not onl y c all e d the “ strong sons of D aksha (3 mmD akskasyél sukrata), b ut al so the grandsons of mi gh ty ” d h i n o a k a I n s i nterpre tati on of vi 5 0, 2 , stre ngth a z t é a s m a / v l ) ( p q a p z tfi n as D aksl m S ayag a e xplai ns D aksh the y lt p i tdmako yeskdflc ta ” a i s th e p rogeni tor I n the se c ond p assage vu 6 6 , 2 , of Wh om D aksh howe ver, he takes the same comp ound to si gnify the p re se rve rs, or ” lords of stre ngth (balasya p dlakau svdmz nau mi ) T he e p i the t son z sfi nu) i s appli e d to A gni v ii i 49 , 2 ; asasp utm salm sal of stre ngt (aah ” “ vi ii 6 0, 1 1 ; vi ii 6 4 3 ; and éavasalz p utm son of mi ght to I ndra I n v ii i 5 8 , 4, I ndra i s c all e d th e i n viii 79 3 , and v iii 8 1 , 1 4 ” “ “ sons of e go ds are c all e d son of truth (8 12mmsatyasya) ; and th ” i mmortali ty i n vi 5 2 , 9 (sana/valz amrz tasya), and in x 1 3 1 (amrz tasya h i h i e xi c on assi gns to dalesh L d P r o f esso r B o t s e z c z taml z th u r t l w p ) n p re serving, p osse ssi ng b e sto wi ng p ow e rs ; and supp orts hi s se nse of vi e w b y quoting v ari ous othe r te xts of the R V T hi s si gni fi cati on i s fi rofe ssor M ii ller n in h i s re vi e w of thi s arti c l e app rov e d b y D r K uh fathe rs of strength T rans of R V i 2 3 5 f e w ord b y transl ates th c mana, ii 4, 4, 2 , D aksha i s 1 dent1 f d Wi th a B rah I n th e S atap ath F raj ap ati , or the ol ogy, found e d , no d oub t i chhe pl ays i n th e l ate r myth Th e p art Wh i ch I hav e quote d may b e se en b y c onsul ti ng e V e di c te x ts Wh o n th P ro fe ssor Wi l son s Vi shnu F urar j a D r H all s edi ti on, v ol i p p 1 00 A cc ordi ng to th e fi rst v ol ii p p 9 —2 6 , and vol iii p 2 3 0 1 08 m s mi nd b orn sons and marri e s e i s o ne of B rah acc ount h s h Who b e an i m tw e nty fo ur daughte rs among w hom A di ti 1 35 not spe cifi e d I n the se c ond ac c ount, how e v e r (v ol 1 i p is si xty daugh o, al ong Wi thD i ti A di ti 1 s menti one d as one of h te rs Wh D anu, and te n o the rs, i s sai d to hav e b ee n gi ve n i n marri age to e tw e lve Adi tyas (p 2 7 See K asyap a to Whom she (A di ti ) b ore th B h Adi p arv a A cc ordi ng to the th i rd acc ount e M al so th A d i i e t i s sai d to b e th e d augh e r o f D aksh a and th t vol iii p ( mothe r of Vi v as v at the S un I n a p assage i n one of the re c e nsi ons of l e ge l i 3 1 C al e e d i i n the M ahabharata, the Ramayana (S ch .
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p oken of as se v en i n numb er b ut their name s are not me nti one d(devd{1 ” dbkffiraksh ddi tydlz ye sap ta teb h z lz som ) I n x 72, 8 , 9 , as we have a nah at A di ti h ad e i gh t sons of Whom sh e onl y alre ady se e n, i t i s d e c lare d th presente d se v en to the gods c asti ng out M arttag da, the e i ghth, though av e afte rw ards b rough i m forward H e re agai n, the th sh e i s sai d to h name s o f th e re st are omi t te d I n A V viii al so as quote d ab ov e , av e h ad e i gh S urya 1 s in a fe w pl ac e s t sons p 3 8 , A di ti 1 s sai d to h sp oke n of as an A di t ya vi z i n R V 1 (ud agddayamA dz iyalc) i s
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masdv ub hau I): I n A V ix 1 , e Ad i tyas, i s sai d to b e the mothe r of th a d d d d z t dnd fi z dulut s i a s n m k eranyu varg a d k u l caéd) M t d V M g y ( i ya V e da (quo te d b y S ayag a on R V ii 2 7, 1 ) th e I n th e Tai tti r Adi tyas are sai d tob e e ight i n n mb er: M i tre , Varuna, Dhatri , A rya n H ere fi v e name s c orre aga I ndra and Vi v asv at man, A m én, (sic) B h k a i s omi tte d il ose gi v e n i n R V i i 27 sp e nd w i th th , 1 , w h e D a sh atr i, Vi v asv at (who may b e i de ntifi e d and th re e name s are adde d, B h wi thS fi rya), and I ndra Th e T ai tti ri ya B ra hmana i 1 , 9 1 (a e same name s are gi ve n i n th p assage al re ady ci te d i n the 1 st v ol of thi s w ork p 2 7 b ut rep e ate d he re fo r facili ty of re fe renc e ) cdm d d ebh o deve bho b rah m anam ap aoh at tasyaz a A di ti] :p utm/ h u d y y y ’ td 07m z anam adadul tat p rdéndt sci rezb dlz atta l tq syai t esk uckh 2 T sayd a uch h esh ti yam ap aclmt anam A ryama elm aj dyetdm 8 d d/ m a Va/runas e l m adadulz tat p rdénd t | sc2 re to dkatta tasyai M haé ah t asyaz uok k e slz anam adadul z at p ras at t { ayetdm i 8 d tr z ti yam ay ach y agas ak ttw tasyaz A m éaé ah a B h a Q dye tdm se club nat sci , reto dl m z anam adadul tat p rdsndt l sci reto mn cm aolmt tasyaz uckke sh turth ’ a (ydye tdm s cka Vi vasvdfi z é ch dl m tta twsyai I ndra maudana oblati on for A di ti b e i ng d e si rous of sons, c ooke d a b rah h av e h r h r m i h a a s T e e t e e n s o f i h i c sh e ate e S édh t th e gods th w g y y ” atri and A ryaman w ere b orn to h er Th e same S he c onc e iv e d, and B h ing i s done a se c ond ti me , w he n she b ri ngs forthM i tra and V amna, th —a th i rd ti me , w hen she b e ars A m sa and B haga — an
