UNIT 101  LESSON 2

The recommended minimum study time is 120 minutes with a 5 minute break of quiet introspection after each twenty minutes. Relax and read for internal understanding not rote learning. The truth always lies beyond the words used to express that truth. Therefore look to the essence of what is presented in the Vedic poems and try to sense the writer’s contact with nature and his mental set towards the Gods, which is not the normal religious mental set that we see. If you approach this and other lessons with an academic mind, your study time will be much longer and the return less, therefore relax and open yourself to the true learning experience. If you wish to study the lesson more, then do so for fun not for achievement.

LESSON  TWO                THE RIG VEDA                                Two hours

It is said that the word "veda" means knowledge, and it is because of this knowledge that the Vedas are considered today the most sacred scripture of Hinduism.

But when we hear the word “knowledge” today, we think of intelligence or understanding in an academic sense. Thus knowledge is best thought of in a mundane way as “knowing what is and has been.”

This is not what the word Veda means. Veda means Uncreated Knowledge. It is the knowledge that is not created by the senses or the mind.

Patanjali, an ancient Indian philosopher, declared that it is not the words of the Veda that are eternal, but that which is conveyed through them. This idea is common to Buddhists and Taoists, as it is clearly stated that the Tao that is spoken is not the eternal Tao.

This knowledge, which has always existed, is called Sphota. It is said that at the conclusion of a cycle, the Sphota and the created universe merge in an undifferentiated causal state.

The Vedas are called Sruti, which stems from the root sru-, to hear, for they were handed down orally. Written words become the property of all, but the Vedas, by virtue of the spoken word, were limited to those with the conditions of privilege. Therefore, in the Vedas, there was an early development of a priestly caste, although the Vedas were known by the people and the mundane contents were common knowledge.

Common knowledge is of words, but the true Vedic knowledge takes a more profound vision.

Let us look for a moment at that idea of Sphota, a knowledge that does not stem from the mind and has always existed. Does that not rather sound like the concept of a Buddha Nature, beyond the mind, untouchable and beyond the mundane understanding of a mind dominated by words?

Read these words of Buddha.

 Majjhima-nikaya, XXVI Ariya-pariyesana-sutta

“I have attained, thought I, to this Doctrine profound, recondite, hard to comprehend, serene, excellent, beyond dialectic, abstruse, and only to be perceived by the learned.

"But mankind delights, takes delight, and is happy in what it clings to, so that for it, being thus minded, it is hard to understand causal relations and the chain of causation, hard to understand the stilling of all artificial forces, or the renunciation of all worldly ties, the extirpation of craving, passionlessness, peace and Nirvana.”

Thus Buddha, having searched profoundly to the profound truth, hard to find, followed the path set by the Vedas and succeeded in unraveling the mystery.

This leads us to the first interesting point

The authors of the Vedas generated Gods, agencies that were beyond observed facts. This, of course did not explain the facts, but that is not of great importance for us. However, the fact that they did try to look beyond the data of the senses does give us information that those human creatures involved in a difficult existence were actually searching for explanations. It may appear that their conclusions were rather simplistic, but they were present and this instinctive search, this natural curiosity, is one of the great attributes of the human creature.

It was never at that time a conscious search for truth but rather the consequence of the natural and logical primitive understanding about the nature of things, extremely strong in even contemporary India, that set the stage for the incredible eventual expansion and extent of Indian philosophy by learned men that led Buddha eventually to the truth.

It is true that this natural curiosity was attached to the egoistic question, “What can I get out of this?” What the gods will do for each one personally on one hand is linked with the concept “if I worship and sacrifice to them they will protect me.” But we know that that is how the human creature has developed.

There is another interesting feature about these gods; they are examples of arrested personification, that is, they are not turned into human form. They are both Gods and at the same time natural objects. Agni is fire itself; Parjana is all clouds.

Rather than debility, this is the strength and root of Indian thought. We see an important link here to Buddha, for it is because of this non- personification that the door to speculative thought remained open. The Vedic mind did not allow the crystallization of conceptions. Thus was developed the type of thinking which Buddha inherited. It kept the nature of the ultimate far distant from ideas of the mind and went deeper and more profoundly in search of an absolute truth without setting mind limits or inventing a single personified Godhead.

This type of passion for truth could not be easily satisfied and thus there developed, by the time of Buddha, a natural Indian way of thinking which led to a profound Indian philosophical investigation and a great variety of potential solutions.

Can you see that Indian philosophical progress that was the milieu of Buddha owed this profound way of thinking to those who created the half- personified Gods of the Vedas?

If you have carefully considered the ideas presented in the first lesson, you will have captured another important message from the Aryan creation of these Gods and Goddesses of nature to whom they sing their praises and offered worship and sacrifice.

First, the Gods are divine in a very limited sense. Though called Gods, they are conceived and created in a human mind and are therefore actuated by the same motives and passions of the person that conceives them.

They are glorified human creatures and as thus are neither completely natural nor supernatural.

The second point is the internal conviction of those who created these Gods that there is something hidden behind the obvious. Early man clearly noticed the regularity of events and sought a reason. That every event has a cause was obvious to him and this provoked a natural psychological seeking after an explanation of observed facts. If he had had a fear of the unknown he would not have looked for truth. What he saw produced rather a healthy respect and awe for the power of nature.

That early awe for nature has been in great measure lost today and we are engaged in a new phase which is to conquer the unknown power with the human mind. It is a task that is fruitless, for all we can achieve is artificial mastery of the unknown.

Let us return then to these Gods and see if we can derive further insights from this brief lesson on the Vedas.

Historians and archaeologists have calculated the date of the Bharata war at 3139-38 BC, when a an invasion of Aryans under the command of King Bharata invaded the Indian Aryans of Indra and declaring this date to be “the true sheet anchor of Indian chronology.” We can calculate then that the Rig Veda was written about 4000 BC.

This date is substantiated by astronomical proofs. The most legitimate date for the Rig-Veda (Orion) is 4000 BC, around 3100 BC for the Sama Veda, Yajur Veda and Atharva-Veda and the core Mahabharata (Aldebaran) down to 2,300 BC for the Sutras and the Shatapatha Brahmana (Pleiades).

Since we have no other viable alternatives, let us accept those as reliable dates and look at the life of the ordinary people apart from the search for truth in the important period from about 4000 BC to 3000 BC.

They were nomadic and pastoral, but when one group intrudes upon the territory of others there is always conflict in nature. In animals the territorial imperative is generally resolved in favor of the defender, but the Aryan nomads, used to constant migration and conflict for thousands of years, were also warriors.

Our image of a pastoral community, tending their cattle and goats, and being involved in battles creates a strange picture difficult to reconcile, but we have to realize that life was not easy and survival was the principle objective. When it comes to survival even today, if there is no law or order, those who have not take from those who have, and it is only strong conditioning of fear of law and justice that permits the wealthy to continue with that privilege.

Think about that for a moment. There are only four alternatives:

* Allow a continual violent or cunning struggle for wealth and status

* Preserve differences in wealth and status by law and order

* Voluntarily share wealth and status

* Create conditions in which wealth and status have no importance, which automatically leads to an equal distribution.

Today there is Law and that which is called Justice.

Have we then advanced much in 6,000 years?

It is really worth the time to sincerely think about that, but for the moment, let us return to the Vedas 4,000 years ago.

There was at that time no such law and justice. Possession was nine tenths of the natural law.

So the Aryans, then a pastoral warrior-oriented group, fought not only against the “enemy” but also among themselves. What does the Rig Veda, the oldest and most important of the Vedas tell us about them?

More than a thousand hymns are organized into ten mandalas or circles of which the second through the seventh are the oldest and the tenth is the most recent.

Essentially the Rig Veda is dominated by hymns praising the Aryan gods for giving them victories and wealth plundered from the local Dasas through warfare. The Aryans apparently used their advances in weaponry and skill in fighting to conquer the agricultural and tribal peoples of the fading resident culture.

But there must be an agent of contact between Gods and people, and for this they invented the logical agent, which is fire. Thus Agni was born as the God Messenger.

HYMN I.   Agni   Mandala 1

1 I Laud Agni, the chosen Priest, God, minister of sacrifice, The hotar, lavishest of wealth.

2 Worthy is Agni to be praised by living as by ancient seers. He shall bring hitherward the Gods.

3 Through Agni man obtaineth wealth, yea, plenty waxing day by day, Most rich in heroes, glorious.

4 Agni, the perfect sacrifice that thou encompassest about, Verily goeth to the Gods.

5 May Agni, sapient-minded Priest, truthful, most gloriously great, The God, come hither with the Gods.

6 Whatever blessing, Agni, thou wilt grant unto thy worshipper, That, Angiras, is indeed thy truth.

7 To thee, dispeller of the night, O Agni, day by day with prayer Bringing thee reverence, we come

8 Ruler of sacrifices, guard of Law eternal, radiant One, Increasing in thine own abode.

9 Be to us easy of approach, even as a father to his son: Agni, be with us for our weal.

This hymn to Agni reflects the normal human knowledge that if you want to get something from someone, the most effective way to get it is soften them up with praise. It was not considered in that way so coldly, but that was clearly the natural method that evolved, showing that they really considered the forces of nature with motivation and will, much as they saw themselves.

Another important factor in this contact with nature was the priests themselves. There cannot be priests without mystery. In great measure that is also true today, so mystery naturally formed a part of all sacrifice and gifts to the Gods.

Central to the sacrifice was the intoxicant Soma, which no doubt the priests drank to obtain a spiritual communication and also offered to the Gods. This Soma, a plant, was pressed in a very sacred ceremony to obtain the elixir, which was a milky juice that could be stored and used at will.

Various plants have been suggested:

Nelumbo Nucifera (a lotus)

Amanita Muscaria (a mushroom)

Ascelpias Acida (a plant)

Romantically perhaps I would like to think it was the Lotus, but there have been no conclusive proofs suggested for any one over another. Scientifically I would have to favor the Ascelpias Acida because of the relation suggested with the sacred plant of the Iranian Aryans.

In both the Rig Veda and Zend Avesta of the Iranians, Soma is the king of plants; in both cultures it is a medicine that gives health, long life and it is said to remove death. This is one of the Hymns to Soma from Mandala 9 that is completely dedicated to this theme.

HYMN VIII.    Soma Pavaman    Mandala  9

1 OBEYING Indra's dear desire, these Soma juices have flowed forth, increasing his heroic might.

2 Laid in the bowl, pure-flowing on to Vayu and the Asvins, may these give us great heroic strength.

3 Soma, as thou art purified, incite to bounty Indra's heart, to sit in place of sacrifice.

4 The ten swift fingers deck thee forth, seven ministers impel thee on: The sages have rejoiced in thee.

5 When through the filter thou art poured, we clothe thee with a robe of milk to be a gladdening draught for Gods.

6 When purified within the jars, Soma, bright red and golden-hued, Hath clothed him with a robe of milk.

7 Flow on to us and make us rich. Drive all our enemies away. O Indu, flow into thy Friend.

8 Send down the rain from heaven, a stream of opulence from earth. Give us, O Soma, victory in war.

9 May we obtain thee, Indra's drink, which viewest men and findest light, Gain thee, and progeny and food.

In this hymn we also discover full motivation for the praise of the Gods.

"Give us, O Soma, victory in war… Indra's drink (Soma, which permits that we receive the heavenly light so that we can see men as they are and find the way to survive)… progeny and food." There is no cry at this early date for wisdom.

Try if you can to imagine how it was to live midst nature tending flocks of cattle and goats, migrating when necessary without a fixed home. Skirmishing as warriors to gain water and pasture was a part of that life. Really I am reminded of the great cattle herds of America and the mixture of warrior and herdsmen that this picture too presents.

Were the Indian tribes of the Americas treated more kindly then the Daysus, whom we speak about later?

But there is a lesson here for those who are sensitive. Reflect on how far we have come from communion with nature. Go out and look at the sky.  What do you see? Just empty space?

In that sky are the clouds that bring water, the sun that brings heat. It changes from night to day and it holds the moon.

When you are in harmony with nature, homeless like a wandering Buddhist master, you are in contact with the earth but very aware of the sky with its constant change. You see the power of heat and the force of thunder and lightning. You do not run from the rain you let it fall upon you and sense the beauty of its presence.

Sense that and see how clear and easy it was to see that this source of constant light was a natural force of such power that it had to be a great God.

See this and you can understand why the first and foremost God in the beginning was Varuna, who was heavenly light, the day sky, who is described as having fixed the laws of the physical universe which none can violate.

Varuna, because of its constant presiding over the activities of man, can see all and thus evil does not escape detection, and naturally works always in harmony with Mitra, who became the God of the night sky.

The day sun, the God Surya, in a logical manner becomes Varuna’s eye and the moon, the God Chandra, that of Mitra.

Even today in Buddhist symbology Surya, together with Chandra, symbolize the unity of absolute truth and relative truth, while Chandra signifies the unity of opposites.

                        HYMN XXV.    Varuna   Mandala 1

I  WHATEVER law of thine, O God, O Varurna, as we are men, Day after day we violate.

2 Give us not as a prey to death, to be destroyed by thee in wrath, To thy fierce anger when displeased.

3 To gain thy mercy, Varuna, with hymns we bind thy heart, as binds The charioteer his tethered horse.

4 They flee from me dispirited, bent only on obtaining wealths As to their nests the birds of air.

5 When shall we bring, to be appeased, the Hero, Lord of warrior might, Him, the far-seeing Varuna?

6 This, this with joy they both accept in common: never do they fail The ever-faithful worshipper.

7 He knows the path of birds that fly through heaven, and, Sovereign of the sea, He knows the ships that are thereon.

8 True to his holy law, he knows the twelve moons with their progeny: He knows the moon of later birth.

9 He knows the pathway of the wind, the spreading, high, and mighty wind He knows the Gods who dwell above.

10 Varuna, true to holy law, sits down among his people; he, Most wise, sits there to govern all.

11 From thence perceiving he beholds all wondrous things, both what hath been, And what hereafter will be done.

12 May that Aditya, very -wise, make fair paths for us all our days: May He prolong our lives for us.

13 Varuna, wearing golden mail, hath clad him in a shining robe. His spies are seated found about.

14 The God whom enemies threaten not, nor those who tyrannize o'er men, Nor those whose minds are bent on wrong.

15 He who gives glory to mankind, not glory that is incomplete, To our own bodies giving it.

16 Yearning for the wide-seeing One, my thoughts move onward unto him, As kine unto their pastures move.

17 Once more together let us speak, because my meat is brought: priest-like Thou eatest what is dear to thee.

18 Now saw I him whom all may see, I saw his car above the earth: He hath accepted these my songs.

19 Varuna, hear this call of mine: be gracious unto us this day Longing for help I cried to thee.

20 Thou, O wise God, art Lord of all, thou art the King of earth and heaven Hear, as thou goest on thy way.

21 Release us from the upper bond, untie the bond between, and loose The bonds below, that I may live.

In the original texts of the Mandalas the word “rta” plays a significant part when there is reference to the Gods.

Gopa rtasya means “Guardians of rta” and rtayu means “practitioners” of rta.

It meant originally the uniformity and order of nature, which was the interrelation of the Gods.

For example, the concept that night followed day shows an ordered way of interaction among the Gods. Thus in principle quarrels, conflict and fighting did not occur among them.

The Gods, therefore, are considered not only as a balanced set of maintainers of cosmic order, but upholders of moral balance and thus were logically considered as friendly to good and unfriendly to the evil mind. Thus man, in order not to incur their displeasure, must not violate the natural laws.

It was probably for this reason that Varuna began to lose supreme power as the way of the Indian Aryans began to change.  When one declares to a mighty force, “WHATEVER law of thine… we violate … give us not as a prey to death, to be destroyed by thee in wrath,” it is not too logical that a powerful God who rules in that way would be well disposed to the extreme violence of war and pillage that was developing. So we see great Indra taking the reins.

HYMN VIII.   Indra   Mandala 1

1 INDRA, bring wealth that gives delight, the victor's ever-conquering wealth, Most excellent, to be our aid;

2 By means of which we may repel our foes in battle hand to hand, By thee assisted with the car.

3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt, And conquer all our foes in fight.

4 With thee, O Indra, for ally with missile-darting heroes, may We conquer our embattled foes.

5 Mighty is Indra, yea supreme; greatness be his, the Thunderer: Wide as the heaven extends his power

6 Which aideth those to win them sons, who come as heroes to the fight, Or singers loving holy thoughts.

7 His belly, drinking deepest draughts of Soma, like an ocean swells, Like wide streams from the cope of heaven.

8 So also is his excellence, great, vigorous, rich in cattle, like A ripe branch to the worshipper.

9 For verily thy mighty powers, Indra, are saving helps at once Unto a worshipper like me.

10 So are his lovely gifts; let lauds and praises be to Indra sung, That he may drink the Soma juice.

And so these pastoral warrior groups that tended cows and goats and conquered as they migrated south won battle after battle. Was it indeed thanks to their Gods or perhaps their weapons?

HYMN 1   Weapons of War    Mandala 6

1 The warrior's look is like a thunderous rain-cloud's, when, armed with mail, he seeks the lap of battle.

Be thou victorious with unwounded body: so let the thickness of thy mail protect thee.

2 With Bow let us win kine, with Bow the battle, with Bow be victors in our hot encounters.

The Bow brings grief and sorrow to the foeman: armed with the Bow may we subdue all regions.

3 Close to his car, as fain to speak, She presses, holding her well-loved Friend in her embraces.

Strained on the Bow, She whispers like a woman-this Bowstring that preserves us in the combat.

4 These, meeting like a woman and her lover, bear, mother-like, their child upon their bosom.

May the two Bow-ends, starting swift asunder, scatter, in unison, the foes who hate us.

5 With many a son, father of many daughters, He clangs and clashes as he goes to battle.

Slung on the back, pouring his brood, the Quiver vanquishes all opposing bands and armies.

6 Upstanding in the Car the skilful Charioteer guides his strong Horses on whithersoe'er he will.

See and admire the strength of those controlling Reins which from behind declare the will of him who drives.

7 Horses whose hoofs rain dust are neighing loudly, yoked to the Chariots, showing forth their vigour,

With their forefeet descending on the foemen, they, never flinching, trample and destroy them.

8 Car-bearer is the name of his oblation, whereon are laid his Weapons and his Armour.

So let us here, each day that passes, honour the helpful Car with hearts exceeding joyful.

9 In sweet association lived the fathers who gave us life, profound and strong in trouble,

Unwearied, armed with shafts and wondrous weapons, free, real heroes, conquerors of armies.

10 The Brahmans, and the Fathers meet for Soma-draughts, and, graciously inclined, unequalled Heaven and Earth.

Guard us from evil, Pusan, guard us strengtheners of Law: let not the evil-wisher master us.

11 Her tooth a deer, dressed in an eagle's feathers, bound with cow-hide, launched forth, She flieth onward.

There where the heroes speed hither and thither, there may the Arrows shelter and protect us.

12 Avoid us thou whose flight is straight, and let our bodies be as stone.

May Soma kindly speak to us, and Aditi protect us well.

13 He lays his blows upon their backs; he deals his blows upon their thighs.

Thou, Whip, who urgest horses, drive sagacious horses in the fray.

14 It compasses the arm with serpent windings, fending away the friction of the bowstring:

So may the Brace, well-skilled in all its duties, guard manfully the man from every quarter.

15 Now to the Shaft with venom smeared, tipped with deer-horn, with iron mouth,

Celestial, of Parjanya's seed, be this great adoration paid.

16 Loosed from the Bowstring fly away, thou Arrow, sharpened by our prayer.

Go to the foemen, strike them home, and let not one be left alive.

17 There where the flights of Arrows fall like boys whose locks are yet unshorn.

Even there may Brahmanaspati, and Aditi protect us well, protect us well through all our days.

18 Thy vital parts I cover with thine Armour: with immortality King Soma clothe thee.

Varuna give thee what is more than ample, and in thy triumph may the Gods be joyful.

19 Whoso would kill us, whether he be a strange foe or one of us,

With this sort of war cry it is difficult to reconcile this pastoral nature, but they were a very complex people who really felt a great integration between themselves, as human creatures with many facets, and nature. Allowing for the violent thoughts within the poems, sometimes of contempt, anger, superiority and arrogance, we still find great beauty and tenderness. Look at that tone in the following passionate Hymn to the God that provided Rain, and then the sensitivity of the Hymn to Dawn.

In Buddhism you will often hear the word “devotion” used, but that word does not imply the devotion that is current in religion. In Buddhism we do not make pleas to the Gods or any God.

Our devotion is the basic Awe at that which is marvellous and the deep sensation of happiness at its presence, which is not just a mental appreciation. This is the root experience that anyone close to nature feels. That awe and happiness is real devotion.

That devotion is not separated from internal vision. We see ourselves not as individuals, but as one with all sentient creatures and nature. In a true sense then we are the eternal Dharma.

Thus when we look at all things as a whole we sense that awe and happiness and because we are not separated there is no one or no thing to worship. As a result, in Buddhism we just let that Devotion be what it is without giving it force or direction or without adding the impediments of pleas and expectations. 

HYMN LXXXIII    Parjanya   Mandala   5

1. SING with these songs thy welcome to the Mighty, with adoration praise and call Parjanya.

The Bull, loud roaring, swift to send his bounty, lays in the plants the seed for germination.

2 He smites the trees apart, he slays the demons: all life fears him who wields the mighty weapon.

From him exceeding strong faces e'en the guiltless, when thundering Parjanya smites the wicked.

3 Like a car-driver whipping on his horses, he makes the messengers of rain spring forward.

Far off resounds the roaring of the lion, what time Parjanya fills the sky with rain-cloud.

4 Forth burst the winds, down come the lightning-flashes: the plants shoot up, the realm of light is streaming.

Food springs abundant for all living creatures, what time Parjanya quickens earth with moisture.

5 Thou at whose bidding earth bows low before thee, at whose command hoofed cattle fly in terror,

At whose behest the plants assume all colors, even thou Parjanya, yield us great protection.

6 Send down for us the rain of heaven, ye Maruts, and let the Stallion's flood descend in torrents.

Come hither with this thunder while thou pourest the waters down, our heavenly Lord and Father.

7 Thunder and roar: the germ of life deposit. Fly round us on thy chariot waterladen.

Thine opened water-skin draw with thee downward, and let the hollows and the heights be level.

8 Lift up the mighty vessel, pour down water, and let the liberated streams rush forward.

Saturate both the earth and heaven with fatness, and for the cows let there be drink abundant.

9 When thou, with thunder and with roar, Parjanya, smitest sinners down,

This universe exults thereat, yea, all that is upon the earth.

10 Thou hast poured down the rain-flood now withhold it. Thou hast made desert places fit for travel.

Thou hast made herbs to grow for our enjoyment: yea, thou hast won thee praise from living creatures

HYMN CXXIII.   Dawn   Mandala  1

THE Daksina's broad chariot hath been harnessed: this car the Gods Immortal have ascended.

Fain to bring light to homes of men the noble and active Goddess hath emerged from darkness.

2 She before all the living world hath wakened, the Lofty One who wins and gathers treasure.

Revived and ever young on high she glances. Dawn hath come first unto our morning worship.

3 If, Dawn, thou Goddess nobly born, thou dealest fortune this day to all the race of mortals,

May Savitar the God, Friend of the homestead, declare before the Sun that we are sinless.

4 Showing her wonted form each day that passeth,  spreading the light she visiteth each dwelling.

Eager for conquest, with bright sheen she cometh. Her portion is the best of goodly treasures.

5 Sister of Varuna, sister of Bhaga, first among all sing forth, O joyous Morning.

Weak be the strength of him who worketh evil - may we subdue him with our car the guerdon.

6 Let our glad hymns and holy thoughts rise upward, for the flames brightly burning have ascended.

The far-refulgent Mornings make apparent the lovely treasures that the darkness covered.

7 The one departeth and the other cometh: unlike in hue day's, halves march on successive.

One hides the gloom of the surrounding Parents. Dawn on her shining chariot is resplendent.

8 The same in form to-day, the same tomorrow, they still keep Varuna's eternal statute.

Blameless, in turn they traverse thirty regions, and dart across the spirit in a moment.

9 She who hath knowledge Of the first day's nature is born refulgent white from out the darkness.

The Maiden breaketh not the law of Order, day by day coming to the place appointed.

10 In pride of beauty like a maid thou goest, O Goddess, to the God who longs to win thee,

And smiling youthful, as thou shinest brightly, before him thou discoverest thy bosom.

11 Fair as a bride embellished by her mother thou showest forth thy form that all may see it.

Blessed art thou O Dawn. Shine yet more widely. No other Dawns have reached what thou attainest.

12 Rich in kine, horses, and all goodly treasures, in constant operation with the sunbeams,

The Dawns depart and come again assuming their wonted forms that promise happy fortune.

13 Obedient to the rein of Law Eternal give us each thought that more and more shall bless us.

Shine thou on us to-day, Dawn, swift to listen. With us be riches and with chiefs who worship.

It is perhaps due to this sensitivity to nature that Varuna was not completely replaced by Indra and we see indeed that they work together on behalf of those who worship them. But to what end? The eternal conquest for grazing land, freedom from floods and water… and of course wealth.

HYMN XVII    Indra-Varuna   Mandala 1

1 I CRAVE help from the Imperial Lords, from Indra-Varuna; may they Both favor one of us like me.

2 Guardians of men, ye ever come with ready succor at the call Of every singer such as I.

3 Sate you, according to your wish, O Indra-Varuna, with wealth: Fain would we have you nearest us.

4 May we be sharers of the powers, sharers of the benevolence Of you who give strength bounteously.

5 Indra and Varuna, among givers of thousands, meet for praise, Are Powers who merit highest laud.

6 Through their protection may we gain great store of wealth, and heap it up Enough and still to spare, be ours.

7 O Indra-Varuna, on you for wealth in many a form I call: Still keep ye us victorious.

8 O Indra-Varuna, - through our songs that seek to win you to ourselves, Give us at once your sheltering help.

9 O Indra-Varuna, to you may fair praise which I offer come, joint eulogy which ye dignify.

But who were their enemy? Primarily among them were the Dasyus, the dark-skinned Dravids of India, and we see a partial false justification for their destruction arising on the base of two factors that are common today.

They did not follow the Gods of the Indian Aryans and their skin was black.

How strange the human race is that it needs to develop aversion and hate to justify its greed.

In this Hymn “Indra killed the Dasyus" and "gave protection to the Aryan color." So not only did they now pray victory in battle, but also they claimed supremacy on the lightness of their skin color compared to the dark colors of the native Dasyus.

HYMN XXXIV.   Indra   Mandala  3

FORT-RENDER, Lord of Wealth, dispelling foemen, Indra with lightnings hath o'ercome the Dasa.

Impelled by prayer and waxen great in body, he hath filled earth and heaven, the Bounteous Giver.

2    I stimulate thy zeal, the Strong, the Hero decking my song of praise forth; Immortal.

O Indra, thou art equally the Leader of heavenly hosts and human generations.

3   Leading, his band Indra encompassed Vrtra; weak grew the wily leader of enchanters.

He who burns fierce in forests slaughtered Vyamsa, and made the Milch-kine of the nights apparent.

4    Indra, light-winner, days' Creator, conquered, victorious, hostile bands with those who loved him.

For man the days' bright ensign he illumined, and found the light for his joy and gladness.

5    Forward to fiercely falling blows pressed Indra, herolike doing many hero exploits.

These holy songs he taught the bard who raised him, and widely spread these Dawns' resplendent color.

6   They laud the mighty acts of him the Mighty, the many glorious deeds performed by Indra.

He in his strength, with all-surpassing prowess, through wondrous arts crushed the malignant Dasyus.

7    Lord of the brave, Indra who rules the people gave freedom to the Gods by might and battle.

Wise singers glorify with chanted praises these his achievements in Vivasvan's dwelling.

8    Excellent, Conqueror, the victory-giver, the winner of the light and Godlike Waters,

He who hath won this broad earth and this heaven, -in Indra they rejoice who love devotions.

9    He gained possession of the Sun and Horses, Indra obtained the Cow who feedeth many.

Treasure of gold he won; he smote the Dasyus, and gave protection to the Aryan color.

10 He took the plants and days for his possession; he gained the forest trees and air's mid-region.

Vala he cleft, and chased away opponents: thus was he tamer of the overweening.

11 Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil is gathered,

The Strong, who listens, who gives aid in battles, who slays the Vrtras, wins and gathers treasures.

One hymn mentions sending thirty thousand Dasas "to slumber" and another hymn sixty thousand slain, and as we saw in Mandala 6 in the Hymn on Weapons above, that the arrows had iron mouths and shafts "with venom smeared" that "not one be left alive." Indeed we are not talking about little skirmishes.

And in this next hymn Indra is praised for pressing down the Suryans and killing thousands of the Dasyus “abject tribes” with his arrow and taking great vengeance with "murdering weapons." There then was no concept at all of mercy or strangely the taking of women or captives as slaves.

HYMN XXVIII.   Indra-Soma    Mandala 4

ALLIED with thee, in this thy friendship, Soma, Indra for man made waters flow together,

Slew Ahi, and sent forth the Seven Rivers, and opened as it were obstructed fountains.

2 Indu, with thee for his confederate, Indra swiftly with might pressed down the wheel of Surya.

What rolled, all life's support, on heaven's high summit was separated from the great oppressor.

3 Indra smote down, Agni consumed, O Indu, the Dasyus ere the noontide in the conflict.

Of those who gladly sought a hard-won dwelling he cast down many a thousand with his arrow.

4 Lower than all besides hast thou, O Indra, cast down the Dasyus, abject tribes of Dasas.

Ye drave away, ye put to death the foemen, and took great vengeance with your murdering weapons.

5 So, of a truth, Indra and Soma, Heroes, ye burst the stable of the kine and horses,

The stable which the bar or stone obstructed; and piercing through set free the habitations.

There were other enemies, besides the Suryans and Dasyus, as we see in the following Hymn. There were the Vrtras who, it seems, were not so easy to defeat, the Gods, clearly in one instance at least, having deserted them; and the Asuras, for whom the Indian Aryans seemed to have a strong hate, thinking of them as Godless and declaring, "Weaponless are the Asuras, the godless: scatter them with thy wheel, impetuous hero."

HYMN LXXXV.   Indra    Mandala 8

Lines 5 to 9

5 What time, O Indra, in thine arms thou tookest thy wildly rushing bolt to Slay the Dragon,

The mountains roared, the cattle loudly bellowed, the Brahmans with their hymns drew nigh to Indra.

6 Let us praise him who made these worlds and creatures, all things that after him sprang into being.

May we win Mitra with our songs, and Indra, wait upon our Lord with adoration.

7 Flying in terror from the snort of Vrtra, all Deities who were thy friends forsook thee.

So, Indra, be thy friendship with the Maruts: in all these battles thou shalt be the victor.

8 Thrice-sixty Maruts, waxing strong, were with thee, like piles of beaming light, worthy of worship.

We come to thee: grant us a happy portion. Let us adore thy might with this oblation.

9 A sharpened weapon is the host of Maruts. Who, Indra, dares withstand thy bolt of thunder?

Weaponless are the Asuras, the godless: scatter them with thy wheel, Impetuous Hero.

HYMN LXXXV.   Indra    Mandala 8

Lines  15 to 19

15 And then the Drop in Amsumati's bosom, splendid with light, assumed its proper body;

And Indra, with Brhaspati to aid him, conquered the godless tribes that came against him.

16 Then, at thy birth, thou wast the foeman, Indra, of those the seven who ne'er had met a rival.

The hidden Pair, the Heaven and Earth, thou foundest, and to the mighty worlds thou gavest pleasure.

17 So, Thunder-armed! thou with thy bolt of thunder didst boldly smite that power which none might equal;

With weapons broughtest low the migbt of Susna, and, Indra, foundest by thy strength the cattle.

18 Then wast thou, Chieftain of all living mortals, the very mighty slayer of the Vrtras.

Then didst thou set the obstructed rivers flowing, and win the floods that were enthralled by Dasas.

19 Most wise is he, rejoicing in libations, splendid as day, resistless in his anger.

But remember they were not involved in these wars for the control of political boundaries. There were really no Indian Aryans or Iranian Aryans. There were just tribal people, without fixed boundaries, fighting for wealth and survival, who saw others who were different from themselves as enemies.

This might appear very shocking. Why should anyone who is different from oneself be an enemy? In Buddhism we see that all are one, so there are no enemies. We maintain a Bodhisattva ideal towards the totality of all sentient creatures and clearly towards all apparently individual sentient creatures.

Now this leads us to a very difficult conceptual problem.

We say that the state of being a Bodhisattva is natural and inherent in the human creature, but here we see the human creature motivated by confusion, greed and hostility. We may claim that he has learned that behavior due to the duality of his thoughts and the resulting clinging and craving.

But in all animals there is a primitive urge to respond with either terror, fear or hostility when faced with novel stimuli and there is a special avoidance of groups which are different, and attack or defense behavior against individual animals which are different, even within the same species.

We see this behavior manifested in hunting wolves, hyenas and like animals, which attack within a group any animal that is different from that group. A group of wolves, for example, irrespective of size or illness, will attack a member of a group that has paint smeared over it. 

Similarly, they themselves stay together as one united similar group with like behavior. In other words, there is protection in being the same and risk in being different.

It is then difficult to achieve the Bodhisattva state or follow the ideal if you see yourself as different or if you split other sentient creatures up into different categories. In these modern times we see punkies and skins who separate because they want to be different, but join together to be the same.

Young people always flock together with the same hair and clothing styles and habits and those who break the norm, unless they are strong leader types, are rejected.

The early Aryans were just that way -they were united in their Gods and professions as herdsmen and warriors and all others were enemies because they were different. Taking from the enemy for oneself then was a natural reaction for them.

We see then that this is a natural phenomenon. Why then do we say that the Bodhisattva state is natural? It is because before the human creature regressed to a more primitive state, he had evolved various important characteristics that separated him from other animals.

They were Sensitivity, Discrimination and Natural Intelligence related to the understanding of Unity.

It is Sensitivity which brings us the experiences of Happiness, Discrimination which generates true Compassion, and Natural Intelligence which brings a Benevolent Love of Unity.

Thus the base animal state was gradually superseded by the natural state of Bodhisattvahood and that state relegated in turn by the rise of Duality and Identity, which provoked all craving and clinging. That Duality entered coincident with the spoken language when we began giving names (nama) to form (rupa).

Thus the Aryan Indians, having lost the evolved state, needed various thousands of years to develop someone with the Bodhi mind (Buddha) to show us all the way to recover our true Bodhisattva state.

So when we read the Vedas and all that follows, we are not just reading past history, we are reliving the true evolution of the slow rediscovery of the Bodhisattva state which brings all living creatures together.

Do you see that now? Do you see the importance of understanding that transition?

In the following hymn we see one of the true causes for much strife. It was the precious commodity of life –water. And it asks: “Who urged thee forward to exert thy power divine, to valour, in the war for waters on their fields?”

                                    HYMN L.   Indra    Vaikuntha.

1. I LAUD your Mighty One who joyeth in the juice, him who is shared by all men, who created all;

Indra, whose conquering strength is powerful in war, whose fame and manly vigour Heaven and Earth revere.

2 He with his friend is active, lauded, good to man, Indra who must be glorified by one like me.

Hero, Lord of the brave, all cars are thy delight, warring with Vrtra, or for waters, or for spoil.

3 Who are the men whom thou wilt further, Indra, who strive to win thy bliss allied with riches?

Who urged thee forward to exert thy power divine, to valour, in the war for waters on their fields?

4 Thou, Indra, through the holy prayer art mighty, worthy of sacrifice at all libations.

In every fight thou castest heroes on the ground: thou art the noblest song, O Lord of all the folk.

5 Help now, as Highest, those who toil at sacrifice: well do the people know thy great protecting might.

Thou shalt be Everlasting, Giver of success yea, on all these libations thou bestowest strength.

6 All these libations thou makest effectual, of which thou art thyself supporter, Son of Power.

Therefore thy vessel is to be esteemed the best, sacrifice, holy text, prayer, and exalted speech.

7 They who with flowing Soma pray to thee, O Sage, to pour on them thy gifts of opulence and wealth,

May they come forward, through their spirit, on the path of bliss, in the wild joy of Soma juice effused.

Thus we find, amidst all the thunder, a plea for freedom and complete felicity. So we get the idea that despite all this mass of spoils and fame and possessions, there was unhappiness and a sense of not being completely free. If they were not free, they must have believed it was by the design of nature, unless they saw something within themselves that was alien to the balance and harmony of all things.

Visvedevas   Mandala 10

Be, like thyself, O Indra, strong for our delight: here lauded, aid us, Maghavan, drinker of the juice.

Savitar with the Gods protect us: hear ye Twain. We ask for freedom and complete felicity.

2 Bring swift, for offering, the snare that suits the time, to the pure-drinker Vayu, roaring as he goes,

To him who hath approached the draught of shining milk. We ask for freedom and complete felicity.

3 May Savitar the God send us full life, to each who sacrifices, lives aright and pours the juice

That we with simple hearts may wait upon the Gods. We ask for freedom and complete felicity.

4 May Indra evermore be gracious unto us, and may King Soma meditate our happiness,

Even as men secure the comfort of a friend. We ask for freedom and complete felicity.

5 Indra hath given the body with its song and strength: Brhaspati, thou art the lengthener of life.

The sacrifice is Manu, Providence, our Sire. We ask for freedom and complete felicity.

6 Indra possesseth might celestial nobly formed: the singer in the hotise is Agni, prudent Sage.

Lie is the sacrifice in synod, fair, most near. We ask for freedom and complete felicity,

7 Not often have we sinned against you secretly, nor, Vasus, have we openly provoked the Gods.

Not one of its, ye Gods, hath worn an alien shape. We ask for freedom and complete felicity.

8 May Savitar remove from us our malady, and may the Mountains keep it far away from where

The press-stone as it sheds the meath rings loudly forth. We ask for freedom and complete felicity.

9 Ye Vasus, let the stone, the presser stand erect: avert all enmities and keep them far remote.

Our guard to be adored is Savitar this God. We ask for freedom and complete felicity.

10 Eat strength and fatness in the pasture, kine, which are balmed at the reservoir and at the seat of Law.

So let your body be our body's medicine. We ask for freedom and complete felicity.

11 The singer fills the spirit: all mens, love hath he. Indra takes kindly care of those who pour the juice.

For his libation is the heavenly udder full. We ask for freedom and complete felicity.

12 Wondrous thy spirit-filling light, triumphant; thy hosts save from decay and are resistless.

The pious votary by straightest pathway speeds to possess the best of all the cattle.

Some awareness of a higher law also seems to be dawning in this hymn to Vayu: “Mitra and Varuna, through Law, lovers and cherishers of Law, Have ye obtained your might power?” So we see then the important idea developing, the presence of a natural law behind nature. This is the first historical record of the concept of the Dharma, the natural law.

HYMN II.   Vayu   Mandala  1

1 BEAUTIFUL Vayu, come, for thee these Soma drops have been prepared: Drink of them, hearken to our call.

2 Knowing the days, with Soma juice poured forth, the singers glorify Thee, Vayu, with their hymns of praise.

3 Vayu, thy penetrating stream goes forth unto the worshipper, Far-spreading for the Soma draught.

4 These, Indra-Vayu, have been shed; come for our offered dainties' sake: The drops are yearning for you both.

5 Well do ye mark libations, ye Vayu and Indra, rich in spoil So come ye swiftly hitherward.

6 Vayu and Indra, come to what the Soma-presser hath prepared: Soon, Heroes, thus I make my prayer.

7 Mitra, of holy strength, I call, and foe-destroying Varuna, Who make the oil-fed rite complete.

8 Mitra and Varuna, through Law, lovers and cherishers of Law, Have ye obtained your might power

9 Our Sages, Mitra-Varuna, wide dominion, strong by birth, Vouchsafe us strength that worketh well.

But only occasionally did the authors of these hymns look to a higher moral law or their own apparent faults, and we see that the Bodhisattva idea of “giving” is seen to be a thing approved of by nature that has its own independent karmic consequences, for it is said that “The riches of the liberal never waste away, ” and there is a precious Buddhist thought in the line “the foolish man wins food with fruitless labour: that food -I speak the truth- shall be his ruin.”

We see too, in the first line, that Death itself is seen as a natural phenomenon not a punishment of nature. 

HYMN CXVII.   Liberality  Mandala  10

1. THE Gods have not ordained hunger to be our death: even to the well-fed man comes death in varied shape.

The riches of the liberal never waste away, while he who will not give finds none to comfort him.

2 The man with food in store who, when the needy comes in miserable case begging for bread to eat,

Hardens his heart against him-even when of old he did him service-finds not one to comfort him.

3 Bounteous is he who gives unto the beggar who comes to him in want of food and feeble.

Success attends him in the shout of battle. He makes a friend of him in future troubles.

4 No friend is he who to his friend and comrade who comes imploring food, will offer nothing.

Let him depart-no home is that to rest in-, and rather seek a stranger to support him.

5 Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway.

Riches come now to one, now to another, and like the wheels of cars are ever rolling.

6 The foolish man wins food with fruitless labour: that food -I speak the truth- shall be his ruin.

He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker.

7 The ploughshare ploughing makes the food that feeds us, and with its feet cuts through the path it follows.

Better the speaking than the silent Brahman: the liberal friend outvalues him who gives not.

8 He with one foot hath far outrun the biped, and the two-footed catches the three-footed.

Four-footed creatures come when bipeds call them, and stand and look where five are met together.

9 The hands are both alike: their labour differs. The yield of sister milch-kine is unequal.

Twins even differ in their strength and vigour: two, even kinsmen, differ in their bounty.

Now here is revealed another subtle idea. It is clear that he who acts against nature, and therefore the gods, has made an error.

Perhaps his mundane karma in this life will catch up with him, perhaps not, but the error remains unless it is washed away, so we see the plea, “restore to life again the man who hath committed faults” in the following hymn and “We have prevailed this day and won: we are made free from fault  and guilt. All thoughts that visit us awake or sleeping…” in the hymn on consciousness of fault.

HYMN CXXXVII  Visvedevas    Mandala 10

YE Gods, raise up once more the man whom ye have humbled and brought low.

O Gods, restore to life again the man who hath committed faults.

2 Two several winds are blowing here, from Sindhu, from a distant land.

May one breathe energy to thee, the other blow disease away.

3 Hither, O Wind, blow healing balm, blow all disease away, thou Wind;

For thou who hast all medicine comest as envoy of the Gods.

4 I am come nigh to thee with balms to give thee rest and keep thee safe.

I bring thee blessed strength, I drive thy weakening malady away.

5 Here let the Gods deliver him, the Maruts' band deliver him:

All things that be deliver him that he be freed from his disease.

6 The Waters have their healing power, the Waters drive disease away.

The Waters have a balm for all: let them make medicine for thee.

7 The tongue that leads the voice precedes. Then with our ten-fold branching hands,

With these two chasers of disease, we stroke thee with a gentle touch.

HYMN CLXIV. Consciousness of Fault   Mandala 10

1 AVAUNT, thou Master of the mind Depart, and vanish far away.

Look on Destruction far from hence. The live man's mind is manifold.

2 A happy boon do men elect, a mighty blessing they obtain.

Bliss with Vaivasvata they see. The live man's mind seeks many a place.

3 If by address, by blame, by imprecation we have committed sin, awake or sleeping,

All hateful acts of ours, all evil doings may Agni bear away to distant places.

4 When, Indra, Brahmanaspati, our deeds are wrongful and unjust,

May provident Angirasa prevent our foes from troubling us.

5 We have prevailed this day and won: we are made free from fault  and guilt.

all thoughts that visit us awake or sleeping, seize the man we hate, yea, seize the man who hateth us.

As a nomadic and pastoral culture glorifying war, extending their domain, though they were fewer, by the force of their motivation, arrogance and weapons, slowly they established a new social structure of patriarchal families dominated, but not ruled, by warriors and eventually led by kings who, by the power of the Vedas themselves, chose priests (purohita), who gradually assumed more power. There were assemblies, probably of warriors, but there appeared to be no ruling or advisory assemblies.

They knew a little about their prehistory. Not as much as the Aryan Iranians, it is true, but they knew of the floods 7,000 years before in 13000 BC time and the migration through the mountains to their new land and the dried up seven rivers, which probably led to the abandonment of  indigenous groups.

HYMN LXXXV.   Indra   Mandala 8,

Lines 1 to 4

1 FOR him the Mornings made their courses longer, and Nights with pleasant voices spake to Indra.

For him the Floods stood still, the Seven Mothers, Streams easy for the heroes to pass over.

2 The Darter penetrated, though in trouble, thrice-seven close-pressed ridges of the mountains.

Neither mighty God nor mortal man accomplish what the Strong Hero wrought in full-grown vigour.

3 The mightiest force is Indra's bolt of iron when firmly grasped in both the arms of Indra.

His head and mouth have powers that pass all others, and all his people hasten near to listen.

4 1 count thee as the Holiest of the Holy, the caster-down of what hath ne'er been shaken.

I count thee as the Banner of the heroes, I count thee as the Chief of all men living.

But they needed an answer to a deeper question, “Whence came this human creature who perceives nature and the gods and yet still is a part of that nature?” Man then had to create himself as a rather important part of nature but he still had to fit within the nature of all things. So he generated a special God, PURUSA, the base of life, who by nature was split up to make mankind.

HYMN XC.   Purusa    Mandala  10

1. A THOUSAND heads hath Purusa, a thousand eyes, a thousand feet.

On every side pervading earth he fills a space ten fingers wide.

2 This Purusa is all that yet hath been and all that is to be;

The Lord of Immortality that waxes greater still by food.

3 So mighty is his greatness; yea, greater than this is Purusa.

All creatures are one-fourth of him, three-fourths eternal life in heaven.

4 With three-fourths Purusa went up: one fourth of him again was here.

Thence he strode out to every side over what cats not and what cats.

5 From him Viraj was born; again Purusa from Viraj was born.

As soon as he was born he spread eastward and westward o'er the earth.

6 When Gods prepared the sacrifice with Purusa as their offering,

Its oil was spring, the holy gift was autumn; summer was the wood.

7 They balmed as victim on the grass Purusa born in earliest time.

With him the Deities and all Sadhyas and Rsis sacrificed.

8 From that great general sacrifice the dripping fat was gathered up.

He formed the creatures of-the air, and animals both wild and tame.

9 From that great general sacrifice Rcas and Sama-hymns were born:

Therefrom were spells and charms produced; the Yajus had its birth from it.

10 From it were horses born, from it all cattle with two rows of teeth:

From it were generated kine, from it the goats and sheep were born.

11 When they divided Purusa how many portions did they make?

What do they call his mouth, his arms? What do they call his thighs and feet?

12 The Brahman was his mouth, of both his arms was the Rajanya made.

His thighs became the Vaisya, from his feet the Sudra was produced.

13 The Moon was gendered from his mind, and from his eye the Sun had birth;

Indra and Agni from his mouth were born, and Vayu from his breath.

14 Forth from his navel came mid-air the sky was fashioned from his head

Earth from his feet, and from his car the regions. Thus they formed the worlds.

15 Seven fencing-sticks had he, thrice seven layers of fuel were prepared,

When the Gods, offering sacrifice, bound, as their victim, Purusa.

16 Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances.

The Mighty Ones attained the height of heaven, there where the Sidhyas, Gods of old, are dwelling.

He becomes almost the creator of modern religion, for he is “all that yet hath been and all that is to be; The Lord of Immortality which waxes greater still by food.”

And we see that “All creatures are one-fourth of him, three-fourths eternal life in heaven.”

Then another important question.

“When they divided Purusa how many portions did they make?

What do they call his mouth, his arms? What do they call his thighs and feet?

The Brahman was his mouth, of both his arms was the Rajanya made.

His thighs became the Vaisya, from his feet the Sudra was produced. The Moon was gendered from his mind, and from his eye the Sun had birth;

Indra and Agni from his mouth were born, and Vayu from his breath.

Forth from his navel came mid-air, the sky was fashioned from his head

Earth from his feet, and from his car the regions.”

We can then see PURUSHA as being the fundamental human nature (one quarter) that grew from and fits into the natural law, leaving three quarters transcendental. Purusha then was the fabric as it were of physical existence.

Their belief that castes were a part of that nature is seen in the lines:

“The Brahmin was his mouth,

of both his arms was the Rajanya made.

His thighs became the Vaisya,

from his feet the Sudra was produced.”

The Brahmin caste were the priests and teachers; the Rajanya represents the king, head of the warrior or Kshatriya caste; Vaisyas are the merchants, craftsmen, and farmers; the Sudras are the workers.

But who gave the vital breath of life to man, thus being the generating power of Purusha? It appeared that Praja-pati at that moment at least “understandeth man.”

Look how he is described in the following hymn:

“IN the beginning rose Hiranyagarbha, born Only Lord of all created beings.

Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers;”

                     HYMN CXXI.  Ka (Praja-pati)   Mandala 10

1. IN the beginning rose Hiranyagarbha, born Only Lord of all created beings.

He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation?

2 Giver of vital breath, of power and vigour, he whose commandments all the Gods acknowledge -.

The Lord of death, whose shade is life immortal. What God shall we adore with our oblation?

3 Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers;

He who is Lord of men and Lord of cattle. What God shall we adore with our oblation?

4 His, through his might, are these snow-covered mountains, and men call sea and Rasa his possession:

His arms are these, his are these heavenly regions. What God shall we adore with our oblation?

5 By him the heavens are strong and earth is stedfast, by him light's realm and sky-vault are supported:

By him the regions in mid-air were measured. What God shall we adore with our oblation?

6 To him, supported by his help, two armies embattled look while trembling in their spirit,

When over them the risen Sun is shining. What God shall we adore with our oblation?

7 What time the mighty waters came, containing the universal germ, producing Agni,

Thence sprang the Gods' one spirit into being. What God shall we adore with our oblation?

8 He in his might surveyed the floods containing productive force and generating Worship.

He is the God of gods, and none beside him. What God shall we adore with our oblation?

9 Neer may he harm us who is earth's Begetter, nor he whose laws are sure, the heavens' Creator,

He who brought forth the great and lucid waters. What God shall we adore with our oblation?

10 Prajapati! thou only comprehendest all these created things, and none beside thee.

Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.

But the Aryan poets had to go further back and conjecture about the beginning of all things, so they wrote of Creation.

HYMN CXXIX.   Creation    Mandala  10

1 THEN was not non-existent nor existent: there was no realm of air, no sky beyond it.

What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water?

2 Death was not then, nor was there aught immortal: no sign was there, the day's and night's divider.

That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever.

3 Darkness there was: at first concealed in darkness this All was indiscriminate chaos.

All that existed then was void and form less: by the great power of Warmth was born that Unit.

4 Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit.

Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.

5 Transversely was their severing line extended: what was above it then, and what below it?

There were begetters, there were mighty forces, free action here and energy up yonder

6 Who verily knows and who can here declare it, whence it was born and whence comes this creation?

The Gods are later than this world's production. Who knows then whence it first came into being?

7 He, the first origin of this creation, whether he formed it all or did not form it,

Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not

HYMN CXC    Creation    Mandala  10

1 FROM Fervor kindled to its height Eternal Law and Truth were born:

Thence was the Night produced, and thence the billowy flood of sea arose.

2 From that same billowy flood of sea the Year was afterwards produced,

Ordainer of the day’s nights, Lord over all who close the eye.

3 Dhatar, the great Creator, then formed in due order Sun and Moon.

He formed in order Heaven and Earth, the regions of the air, and light.

“THEN was not non-existent nor existent …

 Death was not then, nor was there aught immortal …

That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever…this All was indiscriminate chaos…All that existed then was void and formless."

Really, how beautiful is that creation that was no creation, that origin that had no fount. For creation could not exist without the mind to see it. Thus all was created by the mind, as we see in the next phase.

Then:

“Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit.

Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.”

How completely Buddhist that thought is. Think about that for a moment. This is akin to the idea that that meditation can see the No-Mind in the Mind, the vacuity in form.

And so desire was born from the word and the word was “I.”

That they saw the Identity as spirit and not an illusion of the mind left much to be desired, but that is how they saw it.

"Dhatar, the great Creator, then formed in due order Sun and Moon.

He formed in order Heaven and Earth, the regions of the air, and light."

Now this does not mean that there was a great creator Dhatar. Dhatar is both Sun and Mother Goddess, ONE OF MANY GODS, and showed a great intellectual freedom to create what was felt necessary to explain things.

As it was very clear that without heat there is death, thus the Mother goddess generated herself, the moon, and all other Gods related to light and DARKNESS.

This way of thinking is not unlike that of a child who invents things to justify the way it is thinking at the moment. It provides a flexibility, whose only requirement is that no new invention be in conflict with an anterior invention. Absolute truth then is never required; it simply hovers in the background waiting to emerge.

But now let us examine the unfortunate shift (a personal bias) in the Upanishads thousands of years later.

                                              Upanishads  34-5

"In the beginning, this universe was Soul [Atman] in the form of the Man [Purusa].

"He looked around and saw nothing other than himself. Then, at first, he said, ‘I am,’ and thus the word ‘I’ was born. Therefore even now when one is addressed he first says, ‘It is I,’ and then he speaks whatever other name he has. Since he, preceding all this universe, burnt up all evils, he is the Man [Purusa]. He who knows this burns up anyone who would precede him.

"He was afraid; therefore one who is all alone is afraid.  He reflected, ‘Since there is nothing other than me, of what am I afraid?’ then his fear vanished, for of what could he have been afraid? One becomes afraid of a second. He did not rejoice; therefore one who is all alone does not rejoice. He desired a second. He was of the same size and kind as a man and woman closely embracing. He caused himself to fall into two pieces, and from him a husband and a wife were born. Therefore Yajnavalkya has said, ‘Oneself is like a half-fragment.’ Therefore this space was filled by a woman. He united with her, and from this mankind was born.

"She reflected, ‘How can he unite with me after engendering me from himself? For shame! I will conceal myself.’ She became a cow; he became a bull and united with her, and from this all the cattle were born. She became a mare; he became a stallion. She became a female ass; he became a male ass and united with her, and from this all whole-hooved animals were born. She became a she-goat; he became a billy-goat; she became a ewe; he became a ram and united with her, and from this goats and sheep were born. Thus he created all the pairs, even down to the ants.

"He knew that he was creation, for he created all of this. Thus creation arose. Whoever knows this is born in that creation of his. Then he churned (i.e. he rubbed the fire sticks or his two hands). From his mouth as the fire-hole and from his two hands he created fire. Therefore both mouth and hands are without hair on the inside. When people speak of him, saying, ‘Sacrifice to this god!’ ‘Sacrifice to this god!’, speaking of one single god and then of another single god, it is his own creation, and he himself is all the gods. Now, whatever is moist he created from semen, and that is Soma. All this universe is food and the eater of food. For Soma is food, and Agni is the eater of food. This was the surpassing creation of Brahma, for he created the gods, who were better than him, when he, being mortal, created immortals.  Therefore it was a surpassing creation. Whoever knows this is born in that surpassing creation of his."

It appears that creation now begins with the man who identifies himself and, by so doing, separates himself from all of nature, and he “burns up anyone who would precede him.”

We can see this rather less as a true creation and more as the creation of the Duality in man with his desire and craving. But the concept of Man as Soul (atman) is clearly present.

Lest we obtain the mistaken impression that all the hymns were dedicated to war and higher matters, let us see these three hymns, which give us a glimpse of the sort of thoughts and problems of the people. This plea by one of the wives of some unknown figure generates this very personal hymn that has survived to our times.

                HYMN CXLV.    Sapatnibadhanam    Mandala  10

FROM out the earth I dig this plant, a herb of most effectual power,

Wherewith one quells the rival wife and gains the husband for oneself.

2 Auspicious, with expanded leaves, sent by the Gods, victorious plant,

Blow thou the rival wife away, and make my husband only mine.

3 Stronger am I, O Stronger One, yea, mightier than the mightier;

And she who is my rival wife is lower than the lowest dames.

4 Her very name I utter not: she takes no pleasure in this man.

Far into distance most remote drive we the rival wife away.

5 I am the conqueror, and thou, thou also act victorious:

As victory attends us both we will subdue my fellow-wife.

6 I have gained thee for vanquisher; have grasped thee with a stronger spell.

As a cow hastens to her calf, so let thy spirit speed to me; hasten like water on its way.

One unusual hymn is on the subject of gambling with dice. The speaker regrets alienating his wife, wandering homeless in constant fear and debt, envying others' well-ordered homes. He finally warns the listener not to play with dice but recommends cultivating his land.

But the intensity of this gambling fever is shown in the line which declares,

“Dearer to me the die that never slumbers than the deep draught of Mujavan's own Soma.”

                         HYMN XXXIV.    Dice   Mandala  10

1 SPRUNG from tall trees on windy heights, these rollers transport me as they turn upon the table.

Dearer to me the die that never slumbers than the deep draught of Mujavan's own Soma.

2 She never vexed me nor was angry with me, but to my friends and me was ever gracious.

For the die's sake, whose single point is final, mine own devoted wife I alienated.

3 My wife holds me aloof, her mother hates me: the wretched man finds none to give him comfort.

As of a costly horse grown old and feeble, I find not any profit of the gamester.

4 Others caress the wife of him whose riches the die hath coveted, that rapid courser:

Of him speak father, mother, brothers saying, “We know him not: bind him and take him with you.”

5 When I resolve to play with these no longer, my friends depart from me and leave me lonely.

When the brown dice, thrown on the board, have rattled, like a fond girl I seek the place of meeting.

6 The gamester seeks the gambling-house, and wonders, his body all afire, “Shall I be lucky?”

Still do the dice extend his eager longing, staking his gains against his adversary.

7 Dice, verily, are armed with goads and driving-hooks, deceiving and tormenting, causing grievous woe.

They give frail gifts and then destroy the man who wins, thickly anointed with the player's fairest good.

8 Merrily sports their troop, the three-and-fifty, like Savitar the God whose ways are faithful.

They bend not even to the mighty's anger: the King himself pays homage and reveres them.

9 Downward they roll, and then spring quickly upward, and, handless, force the man with hands to serve them.

Cast on the board, like lumps of magic charcoal, though cold themselves they burn the heart to ashes.

10 The gambler's wife is left forlorn and wretched: the mother mourns the son who wanders homeless.

In constant fear, in debt, and seeking riches, he goes by night unto the home of others.

11 Sad is the gambler when he sees a matron, another's wife, and his well-ordered dwelling.

He yokes the brown steeds in the early morning, and when the fire is cold sinks down an outcast.

12 To the great captain of your mighty army, who hath become the host's imperial leader,

To him I show my ten extended fingers: I speak the truth. No wealth am I withholding.

13 Play not with dice: no, cultivate thy corn-land. Enjoy the gain, and deem that wealth sufficient.

There are thy cattle there thy wife, O gambler. So this good Savitar himself hath told me.

14 Make me your friend: show us some little mercy. Assail us not with your terrific fierceness.

Appeased be your malignity and anger, and let the brown dice snare some other captive.

And then a plea from a King who still humbly bows before the power of nature asking for the right to rule.

HYMN CLXXIV.   The King   Mandala  10

WITH offering for success in fight whence Indra was victorious.

With this, O Brahmanaspati, let us attain to royal sway.

2 Subduing those who rival us, subduing all malignities,

Withstand the man who menaces, withstand the man who angers us.

3 Soma and Savitar the God have made thee a victorious King

All elements have aided thee, to make thee general conqueror.

4 Oblation that which Indra gave and thus grew glorious and most high, -

This have I offered, Gods! and hence now, verily, am without rival.

5 Slayer of rivals, without rival, victorious, with royal sway,

Over these beings may I rule, may I be Sovran of the folk.

You will have now a good idea of the Indian Aryans. It would have been easy to present you with bits and pieces of this Veda, but the richness lies within the poetry that shows us the hidden human creatures who presented that poetry.

I am reminded of a final part of the Ray Bradbury book Fahrenheit 451. In it Granger, a survivor of the holocaust of war, says, "When I was a boy my grandfather died, and he was a sculptor. He was also a very kind man who had lots of love to give the world, and he helped clean up the slum of our town; and he made toys for us and he did a million things in his lifetime; he was always busy with his hands.

"And when he died, I suddenly realized I wasn’t crying for him at all, but for the things he did. I cried because he would never do them again, he would never carve another piece of wood or help us raise doves and pigeons in the back yard or play the violin the way he did, or tell jokes the way he did.

"He was a part of us and when he died, all the actions stopped dead and there was no one to do them just the way he did…The world was bankrupted of ten million fine things the night he passed on.”

Thus many more millions of fine things were lost when those who wrote this Veda passed on. They had their faults and their weaknesses. They tended the cattle, fought, and loved nature, building a new world of Gods. If we judge them as “good” or “bad,” then we must judge ourselves, for with all our fine clothes, abundance in our lives, we have within our Buddha nature not moved an inch. We are no different even after eight thousand years.

Will we be different in another eight thousand years with all the magnificent advances of technology and science? I think not, unless we can see deeper than what “mankind has accomplished“ and see what it has “not accomplished.”   

What has it not accomplished? The liberation of his true nature as a sentient human creature. Look deeper into the poems. Look deeper than Granger did with his Grandfather and see the sentient human creature who was a man.

If you can do that, then perhaps there is hope for the human race and a Bodhisattva will not just be another empty God figure that sits in the Buddhist pantheon like Agni and can instead awake your internal true happiness, compassion, benevolence and equanimity.

EXERCISE 2

The second exercise for this unit 101 is to compose a ten-line Vedic Hymn to any God that you would like to choose. This is a learning exercise and the idea is to enter into the spirit of the exercise. It is no credit to write a fine intellectual poem that resembles the Vedas but has not entered into the same spirit as the writers.

We are not looking for a new poet laureate. There is no correct answer. There are only answers that reflect your personal understanding. Thus your own answer is part of your own learning process.