Elements of Buddhist Iconography c4.47

c4.47

Before proceeding to a discussion of the subjectivity of Space, and therefore of Existence, implied in the expression "Lotus of the Heart," the primary connotation of the lotus symbolism must be further clarified. The earliest references to a lotus-birth, seat, or support occur in *śruti* in connection with Vasiṣṭha and Agni, in their capacity as the positive existence of all things.³⁰ In *Ṛg Veda*, VII, 33, 11, we have "O Vasiṣṭha, thou art the son of Mitra-Varuṇa, Brahman, born of (the Apsaras) Urvaśī and of Intellect (*manas*), thou the drop (*drapsa* = retas, "seed") that fell by angelic efflux (daivyena brahmaṇā); the Several Angels waited upon thee in the Lotus (puṣkare).” That is, Mitra-Varuṇa in Intellect (manas) beheld and were beguiled by the Fascination (Apsaras) of the possibilities-of-existence (Waters), their seed fell into the Waters, and thence arose the lotus-ground supporting Vasiṣṭha, surrounded by the Several Angels.³¹ In Ṛg Veda, VI, 16, 13, Agni is similarly born of or (re-)produced (niramanthata, lit. “rubbed” or “churned,” cf. “samudra-manthana”) from a lotus, puṣkarāt, cf. Taittirīya Saṃhitā, IV, 1, 3g, and Kauṣītaki Brāhmaṇa, VIII, 1, “Thee, O Agni, from the Lotus”; and that he is thus mothered by the Lotus