Ancient Indian Education (Brahmanical and Buddhist) c9.71

Language: English

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Indeed, in one particular hymn, the Deity it invokes is "directly described as *Parabrahma-Jnāna*, the knowledge of the Absolute [x, 71, 1, already cited]. Sūkta 164 of Maṇḍala I contains many hymns giving striking expressions to the conception of the Absolute. Hymn 46 clearly states that the Vipras (sages) call the One that is by many names such as Indra, Mitra, Varuṇa, Agni, Yama, or Mātariśvāna (Ekaṁ Sat Viprāḥ bahudhā vadanti). Hymn 4 refers to *Ātmā*, the Absolute, as *anasthā*, formless, manifesting Itself in creation (*jāyamānam*) by taking form (*asthi*) and to the unfathomable mystery of creation (Kaḥ dadarśa prathamaṁ jāyamānam) by which Spirit (*Ātmā*) transforms Itself into Matter (*bhūmi*), Life (*asuḥ* = *prāṇaḥ*) and Blood (*asṛik* = *śoṇitam*). Where is the teacher to explain this mystery or the pupil to receive his teaching (Kaḥ vidvāṁsaṁ upagāt prashṭuṁ etat) ? This mystery is not known even to the gods (devānāṁ enā nihitā padāni) [ib. 5]. The next verse states : "I, who am ignorant, shall ask the wise (*Kavi*) to explain the mystery of the One (*Ekaṁ*) who always is, without birth (*Aja* = *gamanaśīla-janma-rahita*)." Another verse refers to the eternally revolving wheel of Time (chakraṁ ajaraṁ vi vāvṛita) [ib. 14]. Another asks : "Whence has sprung the illumined mysterious Mind (*devaṁ manaḥ kutaḥ adhi prajātam*) [18] ?

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Verse 20 describes the *Jīvātmā* and *Paramātmā*, the soul in the individual, and the Oversoul, as two birds of the same feather (suparṇā sayujā sakhāyā) flocking together on the same tree, one of which eats its sweet fruits but the other only looks on (tayoḥ anyaḥ pippalaṁ svādu atti anaśnan anyaḥ abhi chākaśīti) ! Verse 30 refers to immortal soul (amartyaḥ jīvaḥ) surviving its perishable body (mṛitasya). Verse 34 inquires after the limits of the Earth and the centre of the universe and the supreme source of Speech (Vāchaḥ paramaṁ vyoma). The next verse states that Brahma is the supreme source of speech (Brahmāyaṁ Vāchaḥ paramaṁ vyoma). The next verse points out that one does not realize his oneness with creation as he wanders about in attachment to objects of sense (saṁnaddhaḥ niṇyaḥ manasā charāmi). When supreme knowledge (*Ṛita*) dawns on him, then alone does he realize the meaning of *Vāk*, the ultimate Word or Ātman. Verse 38 states how the Mortal and the Immortal springing from the same ultimate source (amartyaḥ martyenā sayoniḥ) are linked together while people recognize one and not the other. Difficult of realization is the knowledge of the Ātman, as Sāyaṇa remarks. The culminating conception of the Absolute is reached in Verse 39 already cited where it is boldly stated that the Veda itself will avail little to one who does not know its subject, the Supreme Being, in Whom rest the whole creation and the gods, but he who knows Him becomes merged in Him.

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In i, 22, 20 this Supreme Being is called *Vishṇu* who pervades the universe, Whose omnipresence is constantly perceived by the *Sūris* or Yogīs, as the unobstructed expanse of the sky is seen by the eyes opened in all directions (divīva chakshurātatam). I, 24, 1 introduces Him as *Aditi* in the sense of universal Nature or the whole Earth (*sakala-jagat* or *akhaṇḍa-nīyā pṛithivī*, as explained by Sāyaṇa). In i, 89, 10 this *Aditi* is described as manifesting Himself in all that is created (*jātaḥ*), in heaven and sky, father, mother, offspring, all the gods, all varieties of being, as the supreme creative principle (janitvam).¹ In i, 90, 6-8 He is conceived of as the Supreme Good, *Madhu*, who brings bliss through the blowing wind, the flowing rivers, the medicinal plants, night and day, the earth and its habitations, sky, forests, sun, and cattle. In ii, 26, 3 Brahmanaspati is described as the parent of the gods. In iii, 55, 11 the different gods are described as springing from a common source (*Hiraṇyagarbha*). III, 62, 10, conveys the famous Gāyatrī Mantram which states: "We meditate (*dhīmahi*) on the Supreme (*Vareṇya*) Essence (*Bharga*) of the One who self-illumined (*deva*), illumines all, who recreates all, from Whom all proceed, to Whom all return (*Savitā*); Who inspires all our thoughts and deeds (*dhīyo yo naḥ prachodayāt*)." III, 54, 8 contains the significant expression *Viśvam ekam*, pointing to the noble conception of the "integral multiplicity".

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IV, 26 opens with a description of the One as *Manu* (*sarvasya Mantā* Prajāpati, 'Prajāpati, Lord of created beings, who moves the minds of all'), as *Sūrya*, i.e. One who inspires all as their ultimate source (*sarvasya prerakaḥ savitā*), as *Vipra* (Sage) and *Ṛishi* (Seer); Whom one sees everywhere; the Giver of Space (*bhūmi*), of Rain (*vṛishṭi*), of sounding waters (*vāvaśānāḥ apaḥ*); Whose Purpose the gods follow. IV, 40, 5 is the famous *Haṁsavatī Ṛik* which describes the One as all-pervading (*Haṁsaḥ* from *haṁti = gati*), Who penetrates into the mind of man, and the external universe like the Sun, both the subjective and the objective worlds; who fills the realm above (*antariksha*) as *Vasu* or *Vāyu*, Wind (sarvasya vāsayitā Vasuḥ Vāyuḥ); Who is worshipped as Agni at every altar (*Vedisat atithiḥ sarvadā pūjyaḥ Agniḥ*) and dwells in every household (*duroṇasat*) (as fire for cooking food) (*duroṇaṁ gṛihanāma tatra pākādisādhanatvena sthitaḥ laukikāgniḥ*) ; who dwells in Man (*nṛi-sat*) (in the form of his consciousness, *nṛishu chaitanya-rūpeṇa sīdati iti nṛi-sat*) ; who dwells in the solar orb (*Vara-sat*, i.e. *vare varaṇīye maṇḍale sīdatīti Ādityaḥ*) ; who manifests Himself as *Ṛita* or Truth ; as *Vāyu* pervading the sky (*vyoma-sat*) ;

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who originates in water (*avjā*) (in the forms of aquatic life), in rocks (*adri-jā*), in light-waves (*go-jā* goshu raśmishu jātaḥ), in Truth (*Ṛita-jā*) (as being visible to all) (*Ṛitaṁ Satyaṁ sarvair dṛiśyatvena satya-jātaḥ*) and is himself *Ṛita* or Truth, free and all-pervading (*Satyaṁ avādhyaṁ sarvādhishṭhānaṁ brahma-tatvam*). The deity of iv, 42 declares : " I am Almighty (*Kshatriya*), Ruler of the Universe (*viśvāyaḥ*), Ruler of two worlds (Earth and Heaven), Whom the gods worship as well as men ! I am supreme Ruler, Varuṇa, to execute Whose purposes the gods acquire necessary powers ! I am limitless in width and depth (*mahitvā urvī gabhīre*) ! I am possessed of supreme knowledge (*vidvān*) ! I am the Creator (*Tashṭvā*) who breathes life into all creatures (*viśvā bhuvanāni tasmairayaṁ samprairayam*) and sustains the Universe (*rodasī dhārayam*) ! I am the author of all actions (*ahaṁ tā viśvā chakaram*) whose power is invincible ! " VI, 9 is a hymn in praise of the Supreme God called Vaiśvānara, the Light of the Universe dispelling its darkness, whose appearance causes the rotation of Day and Night by recognized turn (*vivartete vedyābhiḥ*) ; Who alone knows what happened before creation and emergence of Time and its sequence ; Who alone comprehends the warp and the woof in the fabric of creation (*tantu* and *otu*), i.e.

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the subtle and the gross in creation (*purusha* and *prakṛiti*), the Immortal (*amṛitasya gopā*) manifesting Itself in mortal forms (*avaḥ charan*) (the Paramātmā appearing as Jīvātmā) till He (as *Guru*, by *Vidyā*) leads back mortals (as *Śishyas*, pupils) to Immortality, and Omniscience (*paśyan*). As Sāyaṇa explains : " He, manifesting Himself, manifests all : His Light illumines all " (Tameva bhātamanubhāti sarvaṁ Tasya bhāsā sarvamidaṁ vibhāti). 'Vaiśvānara is the first Hotā, of Whose Sacrifice the Creation is the outcome. Man must worship Him (Ayaṁ Hotā prathamaḥ paśyata, i.e. bhajata). Himself Immortal, He dwells in every mortal body as *Jyoti*, its soul (or *Jāṭhara*, fire of hunger) (*Idaṁ Jyotiḥ Amṛitaṁ martyeshu*). Himself Motionless (*Dhruvaḥ*), All-pervading (*Anishattaḥ*), and Immortal (*Amartyaḥ*), He assumes mortal body (*tanu*) and subjects Himself to birth (*jajñe*) and growth (*vardhamānaḥ*). He, the Motionless (*Dhruvam*), yet swifter than Thought (*manaḥ javiṣhṭham*), dwells in (*nihitam*) every moving (mortal) being (*patayatsu antaḥ*) as the *Jyoti* or *Brahma* (or *Chaitanya*) to Whom, as showing the way to supreme knowledge (dṛiśaye darśanārthaṁ jñānena hi sarvam jānanti), all the senses, together with mind and consciousness (Viśve devāḥ sarvāṇi indriyāṇi samanasaḥ saketāḥ), refer as to the ultimate Cause of Creation (Ekaṁ Kratuṁ abhiviyanti sādhu samyak). His infinite attributes and forms my ears and eyes seek!

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The light (of intelligence) that is in my heart (*Idaṁ Jyotiḥ āhitaṁ hṛidaye yat*) is seeking to see Him! So also is my mind, that is attached to objects, seeking Him! Little can the finite know the Infinite (Kimu nū manishye)!’ VI, 47, 18 describes the Absolute (Paramātmā) as Indra who by His power of *Māyā* assumes different forms and manifests Himself in different bodies (Rūpaṁ rūpaṁ pratirūpo babhūva ... Indraḥ māyābhiḥ pururūpaḥ īyate); the counter-form of every form, “the single form that is the form of many different things.” In vii, 59, 12 Ṛishi Vasishṭha says: “We worship Tryambaka (the parent of the *three* deities, Brahmā, Vishṇu, and Rudra, the god of gods, Mahādeva, as explained by Sāyaṇa), subtle and all-pervading like fragrance (*sugandhim*), the seed of the universe (pushṭi-vardhanam = jagat-bījam). May I (by His grace) be liberated from (the bondage of) Death (*mṛityor-mukshīya*) like the Urvāruka (*karkaṭī*) fruit from the tree but *not* from immortality (māmṛitāt) (i.e. May I attain immortality by conquering death!)” VIII, 58, 1–2, again, refers to the One whom the Ṛitviks conceive of in many forms (*Yaṁ ṛitvijaḥ bahudhā kalpayantaḥ*) in their meditations (*sachetasaḥ*), the silent Presence at sacrifice (*Yaḥ anūchānaḥ brāhmaṇaḥ yuktaḥ*), of Whom the sacrificer has but little knowledge (*kā svit tatra yajamānasya saṁvit*). That One, as Agni, is effulgent in many forms (eka evāgniḥ bahudhā samiddha);

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as Sūrya sways the whole universe (*ekaḥ Suryaḥ viśvamanu prabhūtaḥ*); as Ushā, reveals all this. The One became the Many (*Ekaṁ vā idaṁ vi babhūva sarvam*). VIII, 30, 1 states: “Among you, O gods, there is none that is small, none that is young: you all are great indeed.” This is the famous hymn to “all the gods”, *Viśve Devas*, representing a more advanced stage of thought than the hymns to individual deities. But even where an individual god is worshipped, he is as good as all the gods to the worshipper. As Max Müller points out [*Ancient Sanskrit Literature*, p. 533], "it would be easy to find, in the numerous hymns of the Veda, passages in which every single god is represented as supreme and absolute." It will thus appear that the apparently different deities like Varuṇa, Indra, Sūrya, Savitṛi, and Agni are severally described in strains more suitable to the supreme deity than to subaltern divinities exercising a limited dominion, as having created and as sustaining heaven and earth, and as rulers of the Universe. The notion of particular gods is expanded and all divine attributes are ascribed to particular objects of worship, while the names like Viśvakarmā or Prajāpati do not designate any limited function but the more general and abstract notion of divine power operating in the creation and maintenance of the universe.