The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society c9.31

c9.31

In this context, I think, the negation of Indra has its proper place. That is, initially Indra is not present with either of the contending parties; the rival invocations activate him and (when his manifestation is imminent) the one tries to deny the other his presence.⁴⁸ This would seem to be the case in *Ṛgveda* 8. 100. 3, where the parties are exhorted: “Bring forward the praise, competing for the prize, a true one for Indra if there is truth. ‘Indra is not,’ says the other, ‘Who has seen him? Whom shall we praise?’” Then, in the next verse, Indra manifests himself: “Here I am, O singer, look at me here.”⁴⁹ The same situation suggests itself in *Ṛgveda* 2. 12, where verse 5 records the question, “Where is he,” and the negation, “He is not” (or, “He is not here”). Verse 8 clarifies the situation: “Whom the two battle lines, engaging each other, invoke, vying with each other, both the parties here and yonder—the two standing on the same chariot invoke him separately—he, O men, is Indra.”⁵⁰