MYSTICA Hinduism 02
The Vedas (1) - the Sacred Cornerstones of Hinduism
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| The Atharva Veda |
The Vedas are the oldest sacred scriptures in Hinduism, written in Vedic Sanskrit, and are the foundation of the philosophy. The term Veda is derived from a Sanskrit verb root ‘vid,’ which means “to know,” and shares the same origin with the English word ‘vision.’ So the name Veda literally connotes a compendium of knowledge, specifically of the sacred knowledge.
The ancient Hindu sacred scriptures, the Vedas, consist of the 4 Vedas:
Henotheism
One of the most significant characteristics of Hinduism since the era of the Veda is Henotheism. Henotheism is an eclectic concept just between Monotheism and Polytheism. Hinduism NEVER denies Polytheism, which is typically seen in Japanese Shintoism and Greek mythology. On the other hand, it doesn't accept absolute Monotheism either, unlike Christianity, Judaism, and Islam. While there are myriads of deities immanent in Everything in Hinduism, it recognizes each divinity as the Supreme God in turn. So Hinduism is tolerant and flexible, and replaces the Supreme deity by chance with certain causes.
In the Rig Veda, multiple Gods are associated with the Sun. This shows that the Sun could have different names at different times of the day or seasons of the year, or for specific purposes.
Oral and Aural tradition of the Vedas
In the Vedic tradition, the Vedas are NOT considered to be human compositions. They were ALL received as the revelations by sages called Rishis, whose names are frequently added at the end of each hymn. In the history of the Vedas, none of the texts was written until the 15th century CE. Therefore, the Vedas had been thus passed down from mouths to ears for at least 3,000 years. This shows the genuinely refined depth of the Vedic tradition.
The Veda is an oral tradition par excellence. The power of the word in the Vedas is believed to be an oral and aural power, NOT a written one. The chanting itself has the miraculous power to provide material benefit and spiritual apotheosis. So great emphasis was laid on the correct pronunciation and on memorization. Any Hindu priest was expected to have an entire Veda memorized correctly by heart throughout ALL its components, including Samhitas, Brahmanas, Aranyakas, and Upanishads, as the sacred revelation, Shruti, as a whole. So the Vedic priests, Brahmanas (Brahmins), should have been revered as sacred as the rituals, the Mantras, and the Vedas proper.
Samhitas & Brahmanas
Each of the 4 Vedas is composed of 2 parts: the verse (Mantra) parts, the Samhitas, and the explicatory parts, the Brahmanas. Both parts are considered the most sacred revelation, Shruti, and the ultimate authority in matters of faith and practice throughout Hinduism. Both Samhitas and Brahmanas can be interpreted, but NOT superseded or bypassed.
The Brahmanas annotate on both the Mantras and the rituals associated with them, in a precisely detailed, varied, and esoteric fashion. It repeatedly equates the ritual proper and those performing it with cosmic, terrestrial, and divine realities.
The name Brahmana derives from a core word in Hindu tradition, Brahman. Brahman generically refers to a “prayer,” and specifically to the magical power of the Vedic Mantras. Also, Brahman was used to designate a “one who prays,” from which the term Brahmin for a priest derives. Since the word Brahman originated from the verb root ‘brih’, which means ‘to expand, or to grow,’ it refers to ‘the expansion of the power of prayer.’ The Brahman in this sense is said to be “stirred up” by the prayer. As you know, in later philosophy, Brahman came to refer to the Ultimate Reality of the Universe.
Aranyakas & Upanishads
The Brahmanas further consist of 2 subdivisions that were extremely significant in the development of later Hindu tradition. The first subdivision is called the Aranyaka. This portion of the text apparently originated from an activity in the forest (aranya).
The Aranyakas contain evidence of an esoteric version of the Vedic ritual practice, Yajna, that was done by adepts internally. They would essentially perform the ritual mentally, NOT physically, as though it were being done inside of their own body and being. Also, the priests of the Atharva Veda would perform their role mentally, rather than even chant the sacred hymns, although present at all public rituals. Since the esoteric Aranyaka rituals were performed ONLY internally, the adept himself, who performed the ritual, had become the sacred ritual, Yajna. This development of the Vedic ritual can be seen as the internalization of the Yajna.
The second subdivision of the Brahmana is called the Upanishad, which is the last subdivision of the Veda. The Upanishads are commonly found within the Aranyakas. As the Brahmanas in general, the Upanishads contain significant materials reflecting on the nature of the Vedic sacrifice. But in fact, the division between the Aranyaka and the Upanishad in the Brahmanas is usually unclear. The most distinctive feature of the Upanishads is the concepts of the true individual self, Atman, and the Ultimate Reality, Brahman, and the relation and relativity between them. Today in Hindu philosophy, the unification of the Atman and the Brahman is understood as the most crucial ultimate goal of the Hindu way of Life resulting in the totality of universal reality.
Yajnas, Medhas — Rituals, Sacrifices
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| Queen Kaushalya performing the Ashvamedha (horse sacrifice) in Ramayana |
The Yajna (sacrifice) was thought to be indispensable for the sustainability of the World and the well-being of both societies and individuals. The Vedas depict the creation of the World associated with the Yajna (sacrifice).
In the course of time, the ritual of Yajna had been becoming more intricate and more elaborate, and the performance of sacrifices had gotten the prerogative of Brahmanas (or Brahmins), who received extensive professional training in the Vedic rituals. The roles of various classes of priests in Yajnas were precisely prescribed in the sacred Vedas, especially in the Yajur Veda in detail as the technical guide for the performance of Yajnas.
Besides the regular routine of sacrifices, such as new moon and full moon sacrifices, quarterly seasonal sacrifices, daily oblations, etc., there were special sacrifices performed to obtain particular objectives. For example, a person who hopes for Heaven after death was enjoined to perform a special sacrifice. Or a king who desires his supremacy over his realm was to perform a horse sacrifice, Asvamedha, which is said to be a complex ritual stretched out over a whole year. The last ritual of the Asvamedha is recorded in the 18th century by the Kachhwaha Rajput king of the Kingdom of Amber (later Jaipur), Sawai Jai Singh.
The ritual of the Asvamedha (horse sacrifice) is extensively described in the explicatory parts of the Vedas, Brahmanas in detail. As mentioned above, Note that this “Brahmana” is distinct from the Brahmana (or Brahmin) of the Varna class. These extensive writings of Brahmanas are guidebooks for priestly Brahmanas (or Brahmins) on rituals.
The rituals of Vedic sacrifices were believed to provide strength to the Gods. They were also used to expiate sins and to gain power. The sacrifice was supposed to have a great sacred power, Prabhava, which could become dangerous if NOT handled properly by Brahmanas (Brahmins).
The Vedic sacrifices mainly included goats, the fermented juice of Soma, barley cakes, etc. While the ritual drink Soma is mentioned in the Rig Veda and the Bhagavad Gita, the identity of the plant is yet unknown and controversial. Iranian Zoroastrians also use Soma as the ritual drink to this day, identified as Ephedra. As the Ephedra alkaloid known as Ephedrine has a sympathomimetic effect used as an ingredient in general cold medicines, the effects of the ritual drink are said to be similar with the descriptions found in the Rig Veda.
Killing an animal in a sacrifice was NOT considered an act of sinful violence (himsa) in the Vedic tradition. Because it was prescribed by the power of the Vedas, and rather conferred on the animal the privilege of a higher stage of rebirth. Some specific animals, such as a camel or a donkey, were NOT considered suitable for sacrifice, since they were believed to lack Medha, the quality for sacrifice.
The Purushamedha - Human sacrifice
While the human sacrifice of the Incas, especially, called the Capacocha (the sacrifice of children), is very well known, it's also a very important ritual in Hinduism. The Purushamedha (human sacrifice) was ranked as the highest among the Vedic sacrifices, imitating the sacrifice of the primeval Purusha (human). Its protective power was considered so great. In ancient times, NO bridge was considered safe unless a Purushamedha was built into its foundations.
The Purushamedha was a major feature of the Goddess religions of India. Several Puranas have extensive descriptions of the ritual of Purushamedha. There have remained historic records of regular human sacrifices at the Kamakhya Temple in Kamarupa (around present-day Assam), where was the centre of the tantric goddess Kamakhya, often revered as the "bleeding goddess,” and also in Tanjore in Tamil Nadu until deep into the 19th century.
The objective or purpose of the sacrifice (Yajnyanta) and the fee given to the officiating Brahmana (Brahmin), called the Dakshina, are very significant for All sorts of sacrifices in the Vedic tradition. The gifts for the remuneration to Brahmanas (Brahmins) for the ritual were often quite pricey and lavish, including cattle, houses, land, or even villages, etc.
However, in later years under the influence of Buddhism and Jainism, both of which forbid the killing of animals as Ahimsa (non-violence), most Hindu communities had abandoned animal sacrifices, and instead substituted offerings of fruits, flowers, and vegetables to the Gods.
The 4 ancient Varnas vs. the 4 modern castes Jati
In the Vedas, the sacrifice of primeval Purusha (human) is thought to be a cause to establish the 4 Varnas (ancient class system), which had been the archetype of the Indian modern caste system, Jati.
The Varna system is mentioned in the Vedas, and later, further detailed in the Manu-smriti (the Manu’s law; between circa 200 BCE - 200 CE) and the Bhagavad Gita. This conceptual division of society is primarily based on duty, occupation, and the mode of virtue (guna) or aptitude.
The 4-Varna system consists of 4 classes:
2: Kshatriyas: Warriors, rulers, administrators, nobles, etc. Originated from the arms of primeval Purusha.
3: Vaishyas: Landowners, traders, artisans, farmers, agriculturists, etc. Originated from the thighs of primeval Purusha.
4: Shudras: Laborers, service providers, menials, etc. Originated from the feet of primeval Purusha.
Besides, the ancient Varna system does NOT include those historically known as so-called "untouchables" (Dalits), who were called Avarna, literally meaning ‘outside the Varna.’
In theory, the ancient Varna system was said to be rather flexible and NOT yet purely based on birth in the early Vedic period. It rather allowed for mobility based on Karma (deeds).
While the ancient Varna system was an ideological classification, the modern Jati caste system represents the practical, birth-based, and hereditary social groups. Moreover, the actual Jati caste groups have been further divided into roughly 3,000 castes and 25,000 sub-castes throughout India.
The sacred scriptures Vedas are the 4 cornerstones of Hinduism throughout later history. All of the philosophy, mantras, and rituals have been established on them. So to read, comprehend, practice the Vedas means to learn, understand, practice Hinduism.
The 4 Vedas have different backgrounds, dates, contexts, philosophies, and features respectively, like the 4 Books of the Gospels in Christianity. In my following posts, let's look deeper into each Veda in turn! Coming soon and stick around!
Further reading (sponsored by Amazon):
“The Holy Vedas” invites both seekers and scholars to traverse the ancient corridors of knowledge, where the past dances with the present, and the eternal truths of existence await discovery! This “the Holy Vedas” unveils the Vedas’ intricate layers, from their mystical origins to their contemporary significance. Explore their teachings on ethics, karma, meditation, and the cyclical nature of life!
Contents
Rigvedic Deities
Rig Veda
Yajur Veda
Sama Veda
Atharva Veda
This joyful, fun guide, “The Vedas and Upanishads for Children,” to some of India's longest-lasting secular wisdoms, reinterpreted for first-time explorers by the author Roopa Pai, is guaranteed to keep you turning the pages! Good to have fun for adults, too.
Before We Begin
The Knowledge
First off, the Vedas
1 So What’s the Big Deal about the Vedas?
2 Nature Songs of the Cattle-Herders
3 The Gods of Big Things
4 A-One, A-Two, A-One, Two, Three, Four
5 A Feast of Hymns
The Secret
Next up, the Upanishads
6 So What’s the Big Deal about the Upanishads?
7 Mastermind!
8 Shankara’s Faves - The Top Ten Upanishads
9 Isha: The Upanishad of the Sameness of All Things
10 Kena: The Upanishad of ‘Whence-Came-It-All’?
11 Katha: The Upanishad of the Secret of Eternal Life
12 Prashna: The Upanishad of the Peepul Tree Sage
13 Mundaka: The Upanishad of the Big Shave
14 Mandukya: The Upanishad of the Frog
15 Taittiriya: The Upanishad of the Partridges
16 Aitareya: The Upanishad of the Glory of Being Human
17 Chandogya: The Upanishad of the Sacred Metre
18 Brihadaranyaka: The Great Forest Upanishad
And, in Conclusion
Select Bibliography
This selection of 108 of the hymns, “The Rig Veda,” chosen for their eloquence and wisdom, focuses on the enduring themes of creation, sacrifice, death, women, the sacred plant soma, and the gods! Inspirational and profound, “The Rig Veda” provides a fascinating introduction to one of the founding texts of Hindu scripture - an awesome and venerable ancient work of Vedic ritual, prayer, philosophy, legend, and faith!
Introduction
To All the Gods
Creation
Creation Hymn (Nasadiya)
The Unknown God, the Golden Embryo
Purusa-Sukta, or The Hymn of Man
The Creation of the Sacrifice
Cosmic Heat
The All-Maker (Visvakarman)
Aditi and the Birth of the Gods
Death
Yama and the Fathers
The Funeral Fire
Burial Hymn
Funeral Hymn
The Boy and the Chariot
A Spell to Turn Back the Departing Spirit
The Elements of Sacrifice
The Origin of the Sacred Speech
Speech
Royal Consecration
Lament of the Aged Priest
The Sacrificial Priests
In Praise of Generosity
Faith
The Riddle of the Sacrifice (Asya Vamasya)
The Horse Sacrifice
Hymn to the Horse
The Sacrifice of the Horse
Requiem for a Horse
Agni
I Pray to Agni
Agni and the Gods
The Birth of Agni
The Child of the Waters (Apâm Napât)
The Gods Coax Agni out of the Waters
Indra Lures Agni from Vrtra no
The Mystery of Agni
Agni and the Young Poet
The Hidden Agni
Soma
This Restless Soma
Soma Pressed in the Bowls
The Pressing-Stones
Butter
Soma and Indra and the Eagle
The Soma-Drinker Praises Himself
The Ecstasy of Soma
We Have Drunk the Soma
The Long-haired Ascetic
Indra
The Birth of Childhood Deeds of Indra
Indra Chasstises His Son
The Killing of Vrtra
The Cows in the Cave
Saramä and the Panis
Indra Beheads the Sacrifice
‘If I were like You, Indra’
‘Who is Indra?’
Gods of the Storm
The Maruts
Indra, the Maruts, and Agastya
Parjanya, the Bull
Parjanya, the Cow
The Gale Wind
Solar Gods
Dawn and the Asvins
The Deeds of the Asvins
The Rescue of Atri
Atri and the Lost Sun
The Sun, Sürya
Vena
The Bird
Püsan on the Road
Püsan, Child of the Unharnessing
Savitr at Night
Night
Sky and Earth
Sky and Earth
Guard Us from the Monstrous Abyss
The Two Full of Butter
Varuna
The Deeds of Varuna
Varuna Provoked to Anger
Varuna the Friend of Vasistha
The House of Clay
Varuna
Rudra and Visnu
Rudra, father of the Maruts
Have Mercy on Us, Rudra
The Three Strides of Visnu
Realia
The Waters of Life
The Waters, Who are Goddesses
The Frogs
Human Diversity: A Hymn to Soma
To Arms
The Gambler’s Lament
Lost in the Forest
Women
Yama and Yami
Agastya and Lopämudrä
Purüravas and URvasï
Apälä and Indra
Indra and the Monkey
The Courtship of Ghosä
The Marriage of Süryä
The Rape and Return of the Brahmin’s Wife
Mugdala’s Wife and the Bull in the Chariot
Incantations and Spells
The Healing Plants
Against Bad Dreams and Sins
Sleeping Spell
Against Rival Wives
The Triumphant Wife
For a Safe Pregnancy and Birth
To Protect the Embryo
The Demons in Hell
The Dove of Death
Appendices
1 Abbreviations
2 Dictionaries, Concordances, Bibliographies, and Selected General Studies of the Rig Veda
3 Translations of the Rig Veda
4 Bibliography of Translations and Commentaries on Hymns Translated in This Volume
5 Hymns Translated in This Volume, Listed in Numerical Order, with Opening Sanskrit Phrase
6 Index and Glossary
