RIG VEDIC SOCIETY GENERALLY PART 1 KR IRS 31824 1924 1. What we know of the Rig Vedic society is not from archaeological evidence but through oral traditions. They were primarily a pastoral society that practiced agriculture and animal husbandry. They were not a city building society. They waged battles. They excelled in the military field in which light horse chariots played a prominent role. They loved outdoor activities like racing and hunting. The warrior class and the priests were the elite of the society. They were devoted to their gods and sang in praise of various deities. They danced in marriages, funerals, harvests, sacrifices and communal gatherings.
2. Rig Veda repeatedly refers to the composite character of its society and to its pluralistic population. It mentions the presence of several religions and languages and calls upon all persons to strive to become noble parts of that pluralistic society. 3. The plasticity of the Rig Vedic mind is evident in the use of language or in literary virtuosity as well as in the way in which they adapted to changes in life. Rig Vedic intellectuals were highly dexterous users of the words. Their superb ability to grasp multiple dimensions of human life, ideals and aspirations and to express them in pristine poetry was truly remarkable. However, we sadly know nothing about their ability to write. Strangely Rig Veda (1–164–39) states, “In the letters (akshara) of the verses of the Veda…”. Further there are references to compositional chandas (metres), lines in a meter and to specific number of words in a line of a text. Such exercises could not have been possible unless some form of writing was in existence. They might perhaps have employed a script that is now totally extant 3.1. Similarly, we know very little about their art or architecture; though we know of their love for music, singing and dancing. 4. Rig Veda accepts that divine truths were revealed to sages. It does not make a distinction between male and female seers. There are more than thirty-five female sages in Rig Veda with specific hymns ascribed to them. Women did enjoy a right to learn and recite Vedas. The restrictions in this regard came at a later stage. The famous marriage hymn (10.85) calls upon members of the husband’s family to treat the daughter in law (invited into the family ‘as a river enters the sea’) as the queen samrajni. The idea of equality is expressed in the Rig Veda: “The home has, verily, its foundation in the wife”, “The wife and husband, being the equal halves of one substance, are equal in every respect; therefore, both should join and take equal parts in all work, religious and secular.” (Book 5, hymn 61. verse 8) 4.1. The seclusion of women was not practiced. Young women of the time had a voice in their marriage. “The woman who is of gentle birth and of graceful form,” so runs a verse in the Rig Veda, “selects among many of her loved one as her husband.” 5. It is not as if the Rig Vedic society was free of all vices. There are a number of references to gambling (dices), drinking, prostitution, indebtedness, destitute families of heavily indebted gamblers and drunkards. There were social inequalities, poverty, slavery and destitution too. 6. Nonetheless, the worldview of the Rig Veda is refreshing; its ideals are relevant to the modern age. The social life portrayed in Rig Veda reveals certain interesting features. Sanctity of the institution of marriage, domestic purity, a patriarchal system, a just and equitable law of sacrifice, and high honour for women , pluralistic view ,as also tolerance towards unpopular views and those that err ; were some of the noteworthy features of the social life during the Vedic period. 1. Rig Veda, ancient as it is, has a disarmingly fresh view of life and the world around it. There is no trace of pessimism in Rig Veda. It is optimistic and uncomplicated. It does not get into debate whether the world is an illusion, a reality, a substance, or a shadow. Its view of the world is characterized by the acceptance of the reality of life as it is; and, the plurality of things and of beings. But there is faith in the relation between action and its appropriate good or bad result.But, It does not talk of fate that is inevitable or of Karma that one carries on from one stage of life to another. It does not also talk about the cyclical evolution of the Universe or about transmigration of souls or even about re-birth etc. That seed idea of Karma — the operative power between action (cause) and result (effect) — later took root in all the Indian traditions. The concept of re-birth was one of its corollaries Rig Veda does not subscribe to the view that life is a misery that could be ended with the eradication of desire or vasana, the cause for the recurring cycle of births and deaths. It takes a direct approach to life. Rig-Veda does not suggest anywhere that the world is an illusion; and one needs to escape from its snares. 2. There is a healthy desire to enjoy the world, in full. There is no extortion to give up desires. There are a number of prayers addressed to Devas seeking worldly happiness, the cattle, wealth, children, family, heroic sons and longevity. The worship of nature and its powers is sincere and utilitarian. They do not view family life as a hindrance to achieving spiritual excellence. The Vedic seers pray for fullness of life. “May we see the sunrise of a hundred Sharad Ritus. May we live a hundred Sharad Ritus, hear (through) a hundred Sharad Ritus, speak (through) a hundred Sharad Ritus and be happy and content a hundred Sharad Ritus, nay, even beyond these years.” 3. There is a strong faith in God. It preaches that one should have a pure mind to realize God. It calls upon the devotee to establish a relationship with each Deva, Agni, Indra and others as one would do with a son, a friend, a father, a mother etc. “Instill in us a wholesome, happy mind, with goodwill and understanding. Then shall we ever delight in your friendship like cows who gladly rejoice in meadows green.” There is faith that the Devas would in turn communicate with the men and women and fulfill their desires. 4. An ideal person in Rig Veda is Aptakama, the one whose desires have been satisfied. One should not cringe and humiliate oneself before others; and one should lead an independent life. Our day-to-day activities should be pure and we should make our companions and fellow beings happy. It addresses the humans as the children of immortal bliss (Amruthasya putrah). Swami Vivekananda was very fond of this phrase. The Vedic mind is a progression from prayers for long and happy life (pashyema sharadah shatam jivam sharadah shatam) to lofty idealism. There is a harmonious blend of nivritti and pravritti margas. 5. On the death of a person, Asu the life-breath separates from the body. Rig-Veda talks of Amruta_loka (sadanam-rtasya). The object is to reach that loka through devotion and dedication (Rtasya_panthah),to travel from mortality (mruthah) to immortality (Amrutha) and from untruth (Abrahah) to truth (rtahah) (Sampraptam Rtam Amrutam). Rig Veda says the righteous ones go by the Deva_marga and the others go by Pitri_marga. The Upanishads later enlarged this idea into Deva_yana and Pirti_yana. 6. Rig Veda does not condemn those who do not believe in Devas or in their existence. There is no direct reference to sin or hell; there is thus no question of thrusting the unbelievers into hell. It only says the unrighteous go to the world of andha_tamas, land where there is no light. They pray that when the body breaks up, may its elements join their source. (Incidentally, the Buddha also mentions andha_tamas as the world for sinners. He also does not use terms like hell or heaven). 7. Rig Veda speaks of satya and rta .While Satya is the principle of integration in the cosmic order; Rta is its operating rule. There is a faith that the world is sustained by a just and an eternal law decreed by God for the well-being of all. Rig Veda advocates conformity with the aim and purpose of these processes. Conformity with this law tends to material and spiritual progress and advancement paving way to higher forms of integration in life; while its violation is punished with banishment to andha_tamas. 8. Though there are many philosophical aspects in Rig Veda, they do not involve a systematic exposition of a particular school of thought unlike in the later texts. There are no references to individual soul and universal soul and their Oneness or otherwise. The word atman does not appear in Rig Veda directly, though there is a reference to a certain Chetana (a universal spirit) that is higher than the mortals are. A belief is present that the decaying body does not signify the end of atman. Rig Veda -Nature of God 1 . In its earlier stages, Rig Veda mentions various gods and goddesses. Mitra the Sun; Varuna the god of night and of the blue sky; Dyu and Prithivi the Sky and the Earth; Agni or fire god and the friend of all; Savitri the refulgent; Indra the master of the universe; Vishnu the measure of the three worlds and Aditi the mother of all other gods (the Adityas) are some of them. The attempt is not to stack up a hierarchical pile of gods, but to discover the Great One the source of all gods. Gradually, a tendency to extol a God as the greatest and controlling all other divine entities comes into play. This marks the progress of man’s concept of God or the ultimate Reality from polytheism to monotheism, ultimately leading to monism. 2. The seeds of Advaita are found in Rig Veda. Some of the most beautiful verses that Sri Shankara interprets occur in the Samhita portion of the Rig Veda. For example, the mantra- dva suparna sayuja sakhaya,samanam vriksham praishasvajate — traditionally associated with the Mundaka Upanishad (3.1.1) is found in the Rig Veda as well “Two birds that are ever associated and have similar names cling to the same tree. Of these, one eats the fruits of divergent tastes and the other looks on without eating”. 3. The tenth book of the Rig-Veda regards the highest conception of God as both the Impersonal and the Personal: The Nasadiya Sukta states that the Supreme Being is the Unmanifest and the Manifest, Existence as well as Non existence. He is the Jagat_pati, the Lord of the Universe, of all beings. He is the sustainer and the protector. The Purusha-Sukta (Rig Veda 5.10.90) proclaims that this Universe is God. The Supreme Person the Purusha with an infinite number of heads, eyes, hands and feet envelops the whole of his creation in His Cosmic Body. He is the cause of the world. He encompasses the whole cosmos and transcends it to infinity. He is the supreme and the solitary divinity. Nasadiya Suktha — (In the beginning…) There was neither existence nor non-existence. There was not then what is not, what is not. There was neither sky nor any heaven beyond the sky. What power was there? What stirred? Where? Who was that power? Was there an abyss of fathomless water? There was neither death nor immortality then. No signs were there of night or day. The One was breathing with its own power, in deep space, windless, by its own impulse. Only the One was: And, Other than that , there was nothing beyond. The darkness was hidden in darkness, in the beginning; with no distinguishing sign. And all this was water and formless. Therein, in the void, by the fire of fervour arose One. And in the One arose Desire . Desire the first seed of the mind . The truth of this the sages found in their hearts: seeking in their hearts with wisdom, found the bond of existence in non-existence. Their cord was extended across. Was it below? Was it above ? There was impulse beneath; there was giving-forth above. The sages found that bond of union between being and non-being ; Between the manifest and the un-manifest Who really knows this truth? Who can tell when and how this universe arose? The gods came after its creation. Whether this universe was created or uncreated only the God who sees in the highest heaven He only knows when this universe came — perhaps it formed itself, or perhaps it did not — And, whether it was created or uncreated ; the one who looks down on it , in the highest heaven . Only he knows — or perhaps, He knows not? 4. Rig-Veda (10.129) uses the term Tad-Ekam (That or That One) to suggest a Reality, though an abstract one, that is the source and support of all manifest existence. Tad-Ekam is generally understood as a limitless, indescribable, absolute principle that exists independently. Tad-Ekam exists in itself; all manifestation emanates from It and returns to It. It is the Tapas the heat, the latent energy in the Unmanifest that brings forth creation, the manifest world. The Rik thus promotes the concept of all existence being a unity. In Rig-Veda the terms such as: ‘Tad Ekam’ (That one), Param (beyond), Ekam sat (one reality) signify the principle of “The one without a second” , which later developed into Para Brahman of the Upanishads. 5. The word Brahman or Brāhmaņa occurs more than a hundred times in the Rig-Veda. In only one place, the Purusha Sūkta occurring in the tenth mandala, a relatively late composition, it uses the term Brāhmaņa to signify a caste. In all other places, Brāhmaņa has nothing to do with caste. Again, Brahman of the Rig-Veda is not the Brahman, Para Brahman of the Upanishads, the highest principle of Existence Brahman is used in the Rig Veda as a term for a high divinity or as another name for Agni. “ He has come, chosen bearer, and is seated in man’s home, Brahman, Agni, the Supporter, He whom both Heaven and Earth exalt and strengthen whom, Giver of all boons, the Hotar worships”. The term Brahman is also used to represent the spoken word. It is said, “The development of Brahman into a word which designates formulated speech more than it does an independent power is the most significant change from the Family Books to the later Rig Veda Brahman acquires the meaning of unchanging, infinite, immanent and transcendent reality at a later stage in the Upanishads. 6. Rig Veda primarily follows Saguno_pasana. The Supreme Being in Rig Veda is the abode of all auspicious qualities. The Ultimate supreme Reality is described (though it is beyond description or definition) as sat-chit-ananda. He is the one who created the world and sustained it. He is the omniscient and the original cause of the world (tasyedu visva bhuvanadhi murdhani). He manifests himself as the world (Visvarupah). Rig Veda pursues a strategy later expounded by Bhakthi yoga, the path of devotion. It calls upon the devotee to establish a relationship with each Deva as one would do with a son, a friend, a father, a mother etc. He is omniscient, compassionate and easily accessible to devotees (Niyanta sunrutanam). It firmly believes in the grace of God and preaches that a virtuous life in this world and the progression to Amrutatva, immortality is possible only with complete surrender to God and with the grace of God. The seeds of the Bhakti movement and the attitude of complete surrender to the divine will , are in Rig Veda. 7. It preaches strong faith in God and that one should have a pure mind to realize God. It calls upon the devotee to establish a relationship with each Deva, Agni, Indra and others as one would do with a son, a friend, a father, a mother etc. The feeling of warmth and close relation with a god is most conspicuous in the hymns addressed to Varuna ‘ the most impressive deity among all the Vedic deities’.In these hymns Varuna , more than any other Vedic god, appears as mighty and merciful : “Instill in us a wholesome, happy mind, with goodwill and understanding. Then shall we ever delight in your friendship like cows who gladly rejoice in meadows green.” There is faith that the Devas would in turn communicate with the men and women and fulfill their desires. 8. Though the term Bhakthi occurs in Rig Veda it is not used in the sense with which we are now familiar. The term derived from the root bhaj was understood in the sense of sharing and enjoying an object, say such as cattle, riches or even glory. It was only later the term came to acquire the sense of emotional bonding or an intense personal relation, say as between father and son, teacher and student, mother and child, lover and the beloved ; and as between a devotee and his/her god. The idea of Bhakthi germinating in Svetasvatara Upanishad was later developed in Bhagavad-Gita. In Svetasvatara Upanishad man is called upon to have Bhakthi in the divine, to resort to him who is the shelter to all. The concept of Bhakthi fully matures and is given full exposition in Srimad Bhagavatha., here Bhakthi is termed as trayi-vidya the wisdom of the three Vedas, as the highest good of man End of Part 1 31824 1924 ------------------------------------------------------------- -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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