History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.175

v7.c95.175

Ṛg. IV. 42 (in ten verses) is a hymn of a sage-like king Trasadasyu, son of Purukutsa, who identifies himself with Indra and Varuṇa in verse 3 ²⁵⁰¹ 'I who have become enlightened about the worlds am Indra and Varuṇa and by my greatness am the two worlds (heaven and earth) that are wide, deep (spacious) and well-fixed. I sent forth heaven and earth like Tvaṣṭṛ (Prajāpati) and support them.' Here by virtue of true knowledge he identifies himself with Indra and Varuṇa but there is no conception of transmigration. Similarly, Vāmadeva having attained knowledge of Reality asserts²⁵⁰² 'I have become Manu and the Sun, I am the wise sage Kakṣīvat; I reached Kutsa, the son of Arjuni, I am the seer Uśanas; look upon me (as identifiable with all)'. This verse is quoted in Bṛ. Up. I. 4. 10 (which would be set out later on and explained). In this also there is no express reference to a past birth as Manu or as the Sun. In Ṛg. IV. 27. 1 Vāmadeva declares 'while still staying in the womb (of my mother) I learnt all the births of these gods; if a hundred fortresses of *ayas* (copper or iron) had guarded me, I would have still escaped like a hawk with swiftness' (another meaning is also possible which may be set out later). This is quoted in the Ait. Up II. 5 (to be quoted and explained later). Prof. R. D. Ranade understands (pp. 49, 153) Ṛg. IV. 26. 1 as saying that Vāmadeva makes an unconscious utterance that he was in a former life Manu or the Sun In that verse Vāmadeva indentifies himself with five persons, Manu, Sūrya, sage Kakṣīvat, Kutsa and Uśanas. There is no word like 'janma' On Prof. Ranade's view Vāmadeva would have to be held to state five previous births at least (and if so in a confused order). Besides, the following verses clearly show that Vāmadeva makes a claim to be identical with the Supreme Principle by giving the earth to the Āryas, sending rain to those who give offerings, making the gods follow his desire or will. The utmost that can be said is that he claims identity with the Godhead. Deussen in 'Philosophy of the Upanishads' (p 318) holds that both the verses (Ṛg. IV. 26. 1 and IV. 27. 1.) have nothing to do with the doctrine of the soul's transmigration The present author respectfully agrees with Deussen and thinks that Prof. Ranade is wrong. Śaṅkarācārya²⁵⁰³ on V. S. I. 1. 30 explains that Indra looking upon himself as *brahma* according to the Vedāntaśāstra gives the instruction 'know me alone', quotes Bṛ. Up I. 4. 10, and on V. S III. 4. 51 reiterates that in Ṛg. IV. 27. 1 the Veda expressly asserts that Vāmadeva, while still in the mother's womb, realized his identity with *brahma* and then remarks that this vedic assertion indicates that correct knowledge of Reality may arise in a succeeding life owing to the means (or efforts) made in a previous life or lives. It may be noted that Śaṅkarācārya draws a distinction between what Śruti (Veda) expressly declares (vadantī) and what it indicates or what is to be inferred from it (darśayati).²⁵⁰⁴