RIG VEDIC SOCIETY PART 2 1924 2924
Symbolism in Rig Veda
1. Rig-Veda is not a textbook or a manual. It is a collection of hymns, in
a free-flowing language that is universal and that requires no elaboration.
To make a connection with that ancient culture, we have to live the same
inner experience.
2. Rig Veda is often criticized as being a book of rituals. However, not a
single hymn in Rig Veda out of its 1017 hymns gives a description of a
ritual or a rite. For instance, Agni translated as fire in the altar, is
mentioned in several hundred verses, there is however no mention of a
priest lighting a fire.
[Rig Veda does not appear to be serious about the rituals. For instance, a
hymn to the frogs compares the repetitions of the priests around the soma
bowl to the croaking of the frogs around a pond after the rains come. (
*RigVeda* VII:103)]
सव्ँम्वत्सरम् । शशयानाः । ब्राह्मणाः । व्रतचारिणः । वाचम् ।
पर्जन्यजिन्विताम् । प्र । मण्डूकाः । अवादिषुः ॥
saṃvatsaram | śaśayānāḥ | brāhmaṇāḥ | vrata-cāriṇaḥ | vācam | manta
recitals of brahmins is compared to frogs non stop frogging and dying can
be taken not only duty minded but also a useless waste of time in elevating
the society
parjanya-jinvitām | pra | maṇḍūkāḥ (frog) | avādiṣuḥ7 103 1
“The frogs, like Brāhmaṇas, observant of their vows, practising penance
throughout the year, utteraloud praises agreeable to Parjanya.”
“Commentary by Sāyaṇa: Ṛgveda-bhāṣya Vasiṣṭha, having praised Parjanya,
in order to procure rain, observing thefrogs to be delighted by his
praises, addressed them in this hymn. Practising penance = lit. lying
still, i.e. performing penance for rain”
Rig Veda 7.103.2
दि॒व्या आपो॑ अ॒भि यदे॑न॒माय॒न्दृतिं॒ न शुष्कं॑ सर॒सी शया॑नम् । गवा॒मह॒ न
मा॒युर्व॒त्सिनी॑नां म॒ण्डूका॑नां व॒ग्नुरत्रा॒ समे॑ति ॥
divyā āpo abhi yad enam āyan dṛtiṃ na śuṣkaṃ sarasī śayānam | gavām aha na
māyur vatsinīnām maṇḍūkānāṃ vagnur atrā sam eti ||
“When the waters of the sky fall upon (the troop of frogs) sleeping in the
(exhausted) lake like a drywater-skin; then rises together the croaking of
the frogs, like the bellowing of cows when joined by their calves.”
{another simili to frog and b rahmins bellowing cows with calf}
Rig Veda 7.103.3यदीमेनाँ उशतो अभ्यवर्षीत्तृष्यावतः प्रावृष्यागतायाम् ।
अख्खलीकृत्या पितरं न पुत्रो अन्यो अन्यमुप वदन्तमेति ॥
yad īm enām̐ uśato abhy avarṣīt tṛṣyāvataḥ prāvṛṣy āgatāyām | akhkhalīkṛyā
pitaraṃ na putro anyo anyam upa vadantam eti ||
“When the rainy season has arrived, and (Parjanya) has sent the rain upon
them, thirsty and longing (forits coming), then one frog meets another
croaking (his congratulations) as a child (calls to) its father
withinarticulate ejaculations.” (Commentary by Sāyaṇa:) Ṛgveda-bhāṣya
Akhkhalīkṛtyā
= makingn the imitative sound akhkhala, i.e. with inarticulateejaculations
{another si, ili kid laughingone brahmin meeting another etc} IT GOES ON
LIKE THIS.
Rig Veda 7.103.6
गोमायुरेको अजमायुरेकः पृश्निरेको हरित एक एषाम् । समानं नाम बिभ्रतो विरूपाः
पुरुत्रा वाचं पिपिशुर्वदन्तः ॥
gomāyur eko ajamāyur ekaḥ pṛśnir eko harita eka eṣām | samānaṃ nāma
bibhrato virūpāḥ purutrā vācam pipiśur vadantaḥ ||
“One frog has the bellowing of a cow, another the bleating of a goat; one
of them is speckled, one isgreen; designated by a common appellation, they
are of various colours and croaking, show themselves innumerous plural
ces.” ( unryhthmic chorus of the brahmins described}
Rig Veda 7.103.7
ब्राह्मणासो अतिरात्रे न सोमे सरो न पूर्णमभितो वदन्तः । संवत्सरस्य तदहः परि
ष्ठ यन्मण्डूकाः प्रावृषीणं बभूव ॥
brāhmaṇāso atirātre na some saro na pūrṇam abhito vadantaḥ | saṃvatsarasya
tad ahaḥ pari ṣṭha yan maṇḍūkāḥ prāvṛṣīṇam babhūva ||
“Like Brāhmaṇas at the Soma libation, at the Atirātra sacrifice, you are
now croaking around the replenished lake (throughout the night), for on
that day of the year you frogs are everywhere about, ( dead all around when
it is the day of the serving of the rains.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya Croaking: rātrau śabdam
kurvāṇaḥ; the atirātra rite is a noctural ceremony, when the priests recite
the hymns at night; rātrim atītya vartate ityatirātraḥ yathātirātrākhye
somayāgebrāhmaṇā rātrau stutaśāstrāṇi paryāyeṇa śaṃsanti
Rig Veda 7.103.8
ब्राह्मणासः सोमिनो वाचमक्रत ब्रह्म कृण्वन्तः परिवत्सरीणम् । अध्वर्यवो
घर्मिणः सिष्विदाना आविर्भवन्ति गुह्या न के चित् ॥
brāhmaṇāsaḥ somino vācam akrata brahma kṛṇvantaḥ parivatsarīṇam | advaryavo
gharmiṇaḥ siṣvidānā āvir bhavanti guhyā na ke cit ||
“They utter a loud cry, like brāhmaṇas when bearing the Soma libation, and
reciting the perennialprayer; like ministrant priests with the gharma
offering, they hid (in the hot weather) person iring (in their holes),
butow some of them appear.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
The perennial prayer: or, the year-long prayer, a reference to gavām
ayanam, sacrificial session, which commences and ends with the atirātra and
lasts a whole year; person iring: adhvaryavogharmiṇaḥ siṣvidānāḥ: gharmiṇaḥ
= having or bearing the vessel, or performing the rite so termed; or,
suffering from gharma, heat or the hot season; the epithet is applied to
the adhvaryus and also to the frogs.
Rig Veda 7.103.9
देवहितिं जुगुपुर्द्वादशस्य ऋतुं नरो न प्र मिनन्त्येते । संवत्सरे
प्रावृष्यागतायां तप्ता घर्मा अश्नुवते विसर्गम् ॥
devahitiṃ jugupur dvādaśasya ṛtuṃ naro na pra minanty ete | saṃvatsare
prāvṛṣy āgatāyāṃ taptā gharmā aśnuvate visargam ||
“These leaders of rites observe the instrumental tutes of the gods and
disregard not the (appropriate) season ofthe twelve month; as the year
revolves, and the rains return then, scorched and heated, they obtain
freedom (from their hiding- plural ces).” {THE ONLY DIFFERENCE IS FROGS
SOUT IS SEASONAL WHEREAS BRAHMINS’ THROUGHOUT THE YEAR.}
Rig Veda 7.103.10
गोमायुरदादजमायुरदात्पृश्निरदाद्धरितो नो वसूनि । गवां मण्डूका ददतः शतानि
सहस्रसावे प्र तिरन्त आयुः ॥
gomāyur adād ajamāyur adāt pṛśnir adād dharito no vasūni | gavām maṇḍūkā
dadataḥ śatāni sahasrasāve pra tiranta āyuḥ ||
“May the cow-toned, the goat-toned, the speckled, the green (frog,
severally) grant us riches! May thefrogs in the fertilizing (season of the
rain), betowing upon us hundreds of cows, prolong (our) lives!”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya In thefertilizing season of the rain:
sahasrasāve = the genitive rator of thousands of plural nts, grains and the
like {ULTIMATELY ALL BRAHMIN RITUALS HELP ONLY FOR THE SURVIVAL IN THIS
LIFE AND NOT RELATED TO THE SALVATION}
************************************************
Agni is used symbolically to signify the subtle energy in all beings.
Sometimes, the fire principle is the same as the sun, which illumines the
universe; the same Reality underlies Ushas that makes everything effulgent.
3. Creation, preservation and destruction are not distinct occurrences. In
reality, the process of birth, growth and decay is ever present, ongoing
and twined into one another. There is no death in the universe. It is
transformation from one state to another. When we lose a desire, we
mistakenly think it is destroyed. No, it is now transformed into a larger
vision — the aspiration. Agni ignites aspiration. The cosmic god Agni is
the one who transforms little desires into great aspirations. Agni is the
fire of inner awakening. It illumines and elevates our consciousness. The
aspiration to attain super consciousness is the theme of the Rig Veda.
4. The elements of the outer sacrifice are symbolic of the inner sacrifice
and are representations of self-surrender. Behind these rituals and hymns
runs the thread of gradual evolution of the concept of spiritual life. Our
sacrifice is a journey towards super consciousness with Agni, the inner
flame, as the pathfinder. The sacrifice is an act of self-surrender to God.
That sacrifice is perpetual. That concept of life as a Yajna was later
enlarged in the Gita.
*T*he high idealism of the Rig Veda poetry represents the soaring human
aspirations. It is the intense desire to grow out of the limited physical
confines and to reach out to the super consciousness that inspired the
Vedic rishis. Sri Aurobindo believed that the human being is at the crest,
on the threshold of evolving into super consciousness. He asserted that Rig
Veda encases that esoteric message and attainment of that super
consciousness was the vision of the Rig Veda.
**
1. A question commonly asked is whether Rig Veda speaks of one God or many
gods. The Rig Veda does mention a number of gods such as Indra, Agni,
Mitra, Varuna and others. The Vedas mention thirty-three deities; there is
however a slight variation among the different traditions in naming them.
According to the *Shatapatha Brahmana*, these thirty-three deities include
eight Vasus, eleven Rudras, twelve Adityas, Dyaus, and Prithvi. The Rishi
Yajnavalkya at one stage says “The eight Vasus, eleven Rudras, twelve
Adityas, Indra and Prajapati are the thirty-three gods”. While according to
Yaska_charya, the original thirty-three gods (eight Vasus, eleven Rudras,
twelve Adityas and two Asvinis) are divided equally in three different
planes of existence namely the celestial plane (*dyuloka*) the intermediate
region (*antarikshaloka*) and the terrestrial region (*bhurloka*) each
plane having eleven gods. The *dyuloka* (celestial plane) is presided over
by Savitri or Surya; while *antarikshaloka* (intermediary space) is
presided over by Indra or Vayu; and the *bhurloka* (terrestrial plane) is
presided over by Agni.
2. Agni has a special position among the Vedic gods. Agni is the symbol of
*Paramatman *and all the other gods are different aspects or manifestations
of Agni. According to many scholars, the appropriate Vedic symbol of the
Supreme is Agni. Agni is the fire principle that shines in the sun and is
the energy that illumines and charges the universe. He is the one who
carries our offerings to other gods. He is the enjoyer, devour (sarva
* baksha*), digester, heat, lust and passion. He spreads, takes over and
rules. Agni is the fire of life, the subtle energy in all beings and the
fire of inner awakening. He is the friend of man and mediates on our
behalf. He is the symbol of life, wisdom, knowledge, compassion and
lordship.
In the opening rik of the Rig Veda, *Agni meele purohitam* (RV. 1.1.1) Agni
is not merely the principal deity, he is also the chief priest who conducts
the yajna; he is the Hothru the priest who sings the riks; he is the priest
who conducts the yajna and submits offering; and he is also the one who
receives the offerings. He is all; he is everyone and everything. Agni is
the mantra; he is the yajna; he is the offering; he is the one that
receives the offerings. And, there is no mention of a human priest; and
there are no descriptions of lighting the sacrificial fire. The opinion of
the scholars is that Rig Veda refers to the internal churning (antar yajna)
that takes place in everyone’s heart. Agni is that all-pervading universal
principle. These ideas are expanded later in Upanishads and in Bhagavad
gita (9.16)
Rig Veda again refers to Agni as the Rishi (RV.9.66.20); the first and the
foremost among the Rishis (1.31.1; 3.21.3); he is the knower-of everything
(10.91.3) and he is the one the one that pervades all life and existence.
3. It would be safer to make a distinction between The God the Supreme
Principle the substratum of all existence; and the gods who represent
different aspects, powers and glory of the God. While the God is One, the
gods are many. All the gods lead to One God. And, one should make a
distinction between a path and the goal. The goal is consciousness of the
Supreme in all its manifestations.
4. All gods mentioned in the Rig-Veda have human features such as the face,
limbs etc, their forms are shadowy but they have a distinct power and
personality. For instance, Indra is endowed with strength and vigor; Pushan
with ability to protect so is Vishnu, the sun stands for many forms of
brilliance while Rudra represents the anger. The physical features
represent a specific form of nature. For example, the seven tongues of the
fire god represent the tongue of the flames. The names Visvedeva,
Visvakarma, Prajapathi etc. are used to describe the indescribable form.
5. Yaska’s *Nirukta (*a glossary of technical terms found in the
Vedas*)* discusses
the question whether *devatas* have form, whether they are different gods
or whether they are manifestations of the same God. Yaska_charya defines a
*Deva* as one who gives gifts (*devo daanat*), who is effulgent (*devo
dipanaat*), who illumines (*devo dyotanat*), and who resides in heaven or
the celestial world (*dyusthane bhavati iti*). After discussing the three
different views (namely, they have form, they do not have form, and a
combination of these two views), the *Nirukta* concludes that, in reality,
there is only one *devata* who can be addressed in various ways depending
upon the temperament of the aspirant. Yaska_charya confirms by saying *Eka
atma Bahudha Stuyate *meaning there is only One God and many praise by
different names. He further says the many forms of gods are manifestation
of the *atman*, One Reality — *Ekasya atmanah anye devah pratyangani
bhavanti* . He emphasizes that the *Sat Vastu *includes in itself different
deities. Sayanacharya in his *Rig_bashya_bhumika *says praise of any god
leads to the same *tat* (entity)- *Tasmat sarvairapi parameshvara eve
huyate .*
5.1. The real is but One, bearing a multiplicity of names and forms. The
origin of all deities is One, the nature of all deities is One and goal of
all of them is One. The differences perceived in the deities are due to
their functions and personalities, but they are different aspects of the
same reality.
6. Rig Veda accepts the plurality of views and approach to the Supreme
knowledge. It recognizes that acquisition of knowledge by an individual is
unique. No two paths are alike. It does not impose a blanket view. Rig Veda
does not lay claim for discovering the ultimate truth nor does it prevent
anyone from questioning opinions. On the other hand, it encourages the
seekers to think, contemplate, question and find their own solutions.
The comparison given in the Rig Veda is that of a person climbing up a
mountain range. He cannot envision all the grandeurs of the nature in
one-step. When he is at an elevation, he gets a better view of the road
that lies ahead than when he was at the base of the hill .He will have to
go from one peak to another. The knowledge is infinite like a vast
mountain, in which each peak corresponds to a level of understanding.
7. The framework that Rig Veda put forth was suggestive and flexible. The
two principles of quality of life and the individual freedom were at the
heart of its message. These were addressed to the society at large
including its subcultures. The framework was woven around three concepts
viz. *rta*, r*na *and *purusharthas*. The principle of, *rta *signifies
natural or universal order and integrity of all forms of life and
ecological systems, it recognizes our oneness with our environment and our
unity with all life on earth; while *rna* underlines the responsibility of
man to his family, his community, his environment and to himself as a human
being. An outflow from the above two is the notion that aims to set values
in our normal day-to-day life. These relate to the acquisition of wealth (
*artha*), pursuit of pleasure (*Kama*) guided and governed by *Dharma*.
They form a group of three (*tri-varga*), as called by Gautama and Manu
(2,224).This is common to all segments of the society.
Dharma in this context is characterized by human values like truth,
compassion, self-restraint, non-enmity, forgiveness etc. It provides ample
scope for individual conscience and liberty.
[The fourth one, seeking liberation from phenomenal ills (*moksha*) is
optional and is outside the set of three (*apa _varga*). It is not
considered an ordinary human aspiration. Those who pursue this option are
beyond the pale of the society and its disciplines.]
[There is a view that the term *Deva* s means ‘Those that shine’ derived
from the root ‘*div*’ (to shine, illuminate). Adityas are called twelve
sovereign principles. The twelve Adityas refer to the seasons- twelve
months in a year, while the seven Adityas refer to the seven Planets or
Grahas (excluding Rahu and Ketu, which are the head and tale of Vritrasura,
or Svarbhanu);Thus forming the basis for naming the seven days of the week,
nine planets and twelve months. The Adityas are children from Maya or Aditi
(hence all representing *Kala*, or Time). They are represented as spokes in
the wheel of time. Hence, the basis of Vedic Astrology and Astronomy.
***
What became of the Vedic gods
1. A word about the connection between the Vedic gods and *purāņic *gods
seems necessary here. In Rig Veda a god is neither less nor more than the
other is. In the Veda*,* all the gods are pure and harmonious with no
rivalry, jealousy and such other flaws. All of them are equal, bereft of
impurities, endowed with auspicious qualities and all represent the Truth.
Each Vedic god has a distinct power and personality, but he or she also
carries the presence of the Supreme, “That one.” All the Vedic gods
harmoniously work together in providing the divine inspiration to the
individual. The Rig Vedic gods are kind and compassionate. They fulfill the
desires and aspirations of the devotees.
2. At a much later period, the *purāņās* tried to convey the esoteric
truths of the Veda in a popular form. However, in that attempt the
qualities of the Vedic gods were partially humanized and endowed with human
virtues/flaws. Thus, in the *purāņās,* the various Gods work together
sometimes, but also quarrel with one another. They are bitten by jealousy,
envy, greed, arrogance, etc.
3.Many of the Puanic gods are transformations of the Vedic Devas .The now
major *puranic* Gods Brahma, Vishnu and Shiva are not prominent Devas in
the Vedas; at the same time the prominent Vedic Devas do get diminished in
stature in the Puranas. For instance, in the Rig-Veda, Bŗihaspathi,
Brahmaņaspathi, Brahma are the three gods to whom the rişhi Vāmadeva
addresses his mystic hymn of praise*. *Brahmaņaspati/Bŗihaspati is a God of
a very high order in Rig Veda. The two deities are closely connected to
each other. Their names alternate. Brahnanaspati is the lord of all sacred
prayers and lord of *Satya mantra*. He is the destroyer of enemies; and no
sacrifice is complete without invoking him. Brahnanaspathi is a partner
with Brahma in creation. Brihaspathi is the personification of peity,
purity and knowledge. He intercedes with gods on behalf of men and protects
humankind from the wicked influences.
There are over one hundred riks in praise of these two deities, giving a
picture of their powers and personalities. However, the statuses of these
Gods undergo a huge change in the Puranas.
The Vedic Brihaspathi is reduced in the Puranas to become the preceptor of
Devas and guardian of the planet Jupiter. Brahma becomes the Creator, one
of the purāņic Trinity. He is however denied worship.
Brahmaņaspathi, the middle term that once linked the Vedic Brahma and
Brihaspathi; as also the forerunner of Ganapathi has disappeared altogether.
Similar was the fate of other major gods of the Rig Veda such as Indra,
Varuna, Vayu, Pushan et al.
K Rajaram IRS 1924 2924
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