Ten Great Religions Part 8

"She s.h.i.+nes upon us, like a young wife, rousing every living being to go to his work. The fire had to be kindled by men; she brought light by striking down darkness.

"She rose up, spreading far and wide, and moving towards every one. She grew in brightness, wearing her brilliant garment. The mother of the cows (of the morning clouds), the leader of the days, she shone gold-colored, lovely to behold.

"She, the fortunate, who brings the eye of the G.o.d, who leads the white and lovely steed (of the sun), the Dawn was seen, revealed by her rays; with brilliant treasures she follows every one.

"Thou, who art a blessing where thou art near, drive far away the unfriendly; make the pastures wide, give us safety! Remove the haters, bring treasures! Raise wealth to the wors.h.i.+pper, thou mighty Dawn.

"s.h.i.+ne for us with thy best rays, thou bright Dawn, thou who lengthenest our life, thou the love of all, who givest us food, who givest us wealth in cows, horses, and chariots.

"Thou, daughter of the sky, thou high-born Dawn, whom the Vasishthas magnify with songs, give us riches high and wide: all ye G.o.ds, protect us always with your blessings!"

"This hymn, addressed to the Dawn, is a fair specimen of the original simple poetry of the Veda. It has no reference to any special sacrifice, it contains no technical expressions, it can hardly be called a hymn, in our sense of the word. It is simply a poem expressing, without any effort, without any display of far-fetched thought or brilliant imagery, the feelings of a man who has watched the approach of the Dawn with mingled delight and awe, and who was moved to give utterance to what he felt in measured language."[44]

"But there is a charm in these primitive strains discoverable in no other cla.s.s of poetry. Every word retains something of its radical meaning, every epithet tells, every thought, in spite of the most intricate and abrupt expressions, is, if we once disentangle it, true, correct, and complete."[45]

The Vedic literature is divided by Muller into four periods, namely, those of the Chhandas, Mantra, Brahmana, and Sutras. The Chhandas period contains the oldest hymns of the oldest, or Rig-Veda. To that of the Mantras belong the later hymns of the same Veda. But the most modern of these are older than the Brahmanas. The Brahmanas contain theology; the older Mantras are liturgic. Muller says that the Brahmanas, though so very ancient, are full of pedantry, shallow and insipid grandiloquence and priestly conceit. Next to these, in the order of time, are the Upanishads.

These are philosophical, and almost the only part of the Vedas which are read at the present time. They are believed to contain the highest authority for the different philosophical systems, of which we shall speak hereafter. Their authors are unknown. More modern than these are the Sutras. The word "Sutra" means _string_, and they consist of a string of short sentences. Conciseness is the aim in this style, and every doctrine is reduced to a skeleton. The numerous Sutras now extant contain the distilled essence of all the knowledge which the Brahmans have collected during centuries of meditation. They belong to the non-revealed literature, as distinguished from the revealed literature,--a distinction made by the Brahmans before the time of Buddha. At the time of the Buddhist controversy the Sutras were admitted to be of human origin and were consequently recent works. The distinction between the Sutras and Brahmanas is very marked, the second being revealed. The Brahmanas were composed by and for Brahmans and are in three collections. The Vedangas are intermediate between the Vedic and non-Vedic literature. Panini, the grammarian of India, was said to be contemporary with King Nanda, who was the successor of Chandragupta, the contemporary of Alexander, and therefore in the second half of the fourth century before Christ. Dates are so precarious in Indian literature, says Max Muller, that a confirmation within a century or two is not to be despised. Now the grammarian Katyayana completed and corrected the grammar of Panini, and Patanjeli wrote an immense commentary on the two which became so famous as to be imported by royal authority into Cashmere, in the first half of the first century of our era. Muller considers the limits of the Sutra period to extend from 600 B.C. to 200 B.C. Buddhism before Asoka was but modified Brahmanism. The basis of Indian chronology is the date of Chandragupta.

All dates before his time are merely hypothetical. Several cla.s.sical writers speak of him as founding an empire on the Ganges soon after the invasion of Alexander. He was grandfather of Asoka. Indian traditions refer to this king.

Returning to the Brahmana period, we notice that between the Sutras and Barahmanas come the Aranyakas, which are books written for the recluse. Of these the Upanishads, before mentioned, form part. They presuppose the existence of the Brahmanas.

Rammohun Roy was surprised that Dr. Rosen should have thought it worth while to publish the hymns of the Veda, and considered the Upanishads the only Vedic books worth reading. They speak of the divine SELF, of the Eternal Word in the heavens from which the hymns came. The divine SELF they say is not to be grasped by tradition, reason, or revelation, but only by him whom he himself grasps. In the beginning was Self alone. Atman is the SELF in all our selves,--the Divine Self concealed by his own qualities. This Self they sometimes call the Undeveloped and sometimes the Not-Being. There are ten of the old Upanishads, all of which have been published. Anquetil Du Perron translated fifty into Latin out of Persian.

The Brahmanas are very numerous. Muller gives stories from them and legends. They relate to sacrifices, to the story of the deluge, and other legends. They subst.i.tuted these legends for the simple poetry of the ancient Vedas. They must have extended over at least two hundred years, and contained long lists of teachers.

Muller supposes that writing was unknown when the Rig-Veda was composed.

The thousand and ten hymns of the Vedas contain no mention of writing or books, any more than the Homeric poems. There is no allusion to writing during the whole of the Brahmana period, nor even through the Sutra period. This seems incredible to us, says Muller, only because our memory has been systematically debilitated by newspapers and the like during many generations. It was the business of every Brahman to learn by heart the Vedas during the twelve years of his student life. The Guru, or teacher, p.r.o.nounces a group of words, and the pupils repeat after him.

After writing was introduced, the Brahmans were strictly forbidden to read the Vedas, or to write them. Caesar says the same of the Druids. Even Panini never alludes to written words or letters. None of the ordinary modern words for book, paper, ink, or writing have been found in any ancient Sanskrit work. No such words as _volumen_, volume; _liber_, or inner bark of a tree; _byblos_, inner bark of papyrus; or book, that is beech wood. But Buddha had learnt to write, as we find by a book translated into Chinese A.D. 76. In this book Buddha instructs his teacher; as in the "Gospel of the Infancy" Jesus explains to his teacher the meaning of the Hebrew alphabet. So Buddha tells his teacher the names of sixty-four alphabets. The first authentic inscription in India is of Buddhist origin, belonging to the third century before Christ.

In the most ancient Vedic period the language had become complete. There is no growing language in the Vedas.

In regard to the age of these Vedic writings, we will quote the words of Max Muller, at the conclusion of his admirable work on the "History of Ancient Sanskrit Literature," from which most of this section has been taken:--

"Oriental scholars are frequently suspected of a desire to make the literature of the Eastern nations appear more ancient than it is. As to myself, I can truly say that nothing would be to me a more welcome discovery, nothing would remove so many doubts and difficulties, as some suggestions as to the manner in which certain of the Vedic hymns could have been added to the original collection during the Brahmana or Sutra periods, or, if possible, by the writers of our MSS., of which most are not older than the fifteenth century. But these MSS., though so modern, are checked by the Anukramanis. Every hymn which stands in our MSS. is counted in the Index of Saunaka, who is anterior to the invasion of Alexander. The Sutras, belonging to the same period as Saunaka, prove the previous existence of every chapter of the Brahmanas; and I doubt whether there is a single hymn in the Sanhita of the Rig-Veda which could not be checked by some pa.s.sage of the Brahmanas and Sutras. The chronological limits a.s.signed to the Sutra and Brahmana periods will seem to most Sanskrit scholars too narrow rather than too wide, and if we a.s.sign but two hundred years to the Mantra period, from 800 to 1000 B.C., and an equal number to the Chhandas period, from 1000 to 1200 B.C., we can do so only under the supposition that during the early periods of history the growth of the human mind was more luxuriant than in later times, and that the layers of thought were formed less slowly in the primary than in the tertiary ages of the world."

The Vedic age, according to Muller, will then be as follows:--

Sutra period, from B.C. 200 to B.C. 600.

Brahmana period, " " 600 " 800.

Mantra period, " " 800 " 1000.

Chhandas period, " " 1000 " 1200.

Dr. Haug, a high authority, considers the Vedic period to extend from B.C.

1200 to B.C. 2000, and the very oldest hymns to have been composed B.C.

2400.

The princ.i.p.al deity in the oldest Vedas is Indra, G.o.d of the air. In Greek he becomes Zeus; in Latin, Jupiter. The hymns to Indra are not unlike some of the Psalms of the Old Testament. Indra is called upon as the most ancient G.o.d whom the Fathers wors.h.i.+pped. Next to India comes Agni, fire, derived from the root Ag, which means "to move."[46] Fire is wors.h.i.+pped as the principle of motion on earth, as Indra was the moving power above. Not only fire, but the forms of flame, are wors.h.i.+pped and all that belongs to it. Entire nature is called Aditi, whose children are named Adityas. M.

Maury quotes these words from Gotama: "Aditi is heaven; Aditi is air; Aditi is mother, father, and son; Aditi is all the G.o.ds and the five races; Aditi is whatever is born and will be born; in short, the heavens and the earth, the heavens being the father and the earth the mother of all things." This reminds one of the Greek Zeus-pateer and Gee-meteer.

Varuna is the vault of heaven. Mitra is often a.s.sociated with Varuna in the Vedic hymns. Mitra is the sun, illuminating the day, while Varuna was the sun with an obscure face going back in the darkness from west to east to take his luminous disk again. From Mitra seems to be derived the Persian Mithra. There are no invocations to the stars in the Veda. But the Aurora, or Dawn, is the object of great admiration; also, the Aswins, or twin G.o.ds, who in Greece become the Dioscuri. The G.o.d of storms is Rudra, supposed by some writers to be the same as Siva. The two hostile wors.h.i.+ps of Vishnu and Siva do not appear, however, till long after this time.

Vishnu appears frequently in the Veda, and his three steps are often spoken of. These steps measure the heavens. But his real wors.h.i.+p came much later.

The religion of the Vedas was of odes and hymns, a religion of wors.h.i.+p by simple adoration. Sometimes there were prayers for temporal blessings, sometimes simple sacrifices and libations. Human sacrifices have scarcely left any trace of themselves if they ever existed, unless it be in a typical ceremony reported in one of the Vedas.

-- 5. Second Period. Laws of Manu. The Brahmanic Age.

Long after the age of the elder Vedas Brahmanism begins. Its text-book is the Laws of Manu.[47] As yet Vishnu and Siva are not known. The former is named once, the latter not at all. The writer only knows three Vedas. The Atharva-Veda is later. But as Siva is mentioned in the oldest Buddhist writings, it follows that the laws of Manu are older than these. In the time of Manu the Aryans are still living in the valley of the Ganges. The caste system is now in full operation, and the authority of the Brahman is raised to its highest point. The Indus and Punjaub are not mentioned; all this is forgotten. This work could not be later than B.C. 700, or earlier than B.C. 1200. It was probably written about B.C. 900 or B.C. 1000. In this view agree Wilson, La.s.sen, Max Muller, and Saint-Martin. The Supreme Deity is now Brahma, and sacrifice is still the act by which one comes into relation with heaven. Widow-burning is not mentioned in Manu; but it appears in the Mahabharata, one of the great epics, which is therefore later.

In the region of the Sarasvati, a holy river, which formerly emptied into the Indus, but is now lost in a desert, the Aryan race of India was transformed from nomads into a stable community.[48] There they received their laws, and there their first cities were erected. There were founded the Solar and Lunar monarchies.

The Manu of the Vedas and he of the Brahmans are very different persons.

The first is called in the Vedas the father of mankind. He also escapes from a deluge by building a s.h.i.+p, which he is advised to do by a fish. He preserves the fish, which grows to a great size, and when the flood comes acts as a tow-boat to drag the s.h.i.+p of Manu to a mountain.[49] This account is contained in a Brahmana.

The name of Manu seems afterward to have been given by the Brahmans to the author of their code. Some extracts from this very interesting volume we will now give, slightly abridged, from Sir William Jones's translation.[50] From the first book, on Creation:--

"The universe existed in darkness, imperceptible, undefinable, undiscoverable, and undiscovered; as if immersed in sleep."

"Then the self-existing power, undiscovered himself, but making the world discernible, with the five elements and other principles, appeared in undiminished glory, dispelling the gloom."

"He, whom the mind alone can perceive, whose essence eludes the external organs, who has no visible parts, who exists from eternity, even he, the soul of all beings, shone forth in person.

"He having willed to produce various beings from his own divine substance, first with a thought created the waters, and placed in them a productive seed."

"The seed became an egg bright as gold, blazing like the luminary with a thousand beams, and in that egg he was born himself, in the form of Brahma, the great forefather of all spirits.

"The waters are called Nara, because they were the production of Nara, or the spirit of G.o.d; and hence they were his first ayana, or place of motion; he hence is named Nara yana, or moving on the waters.

"In that egg the great power sat inactive a whole year of the creator, at the close of which, by his thought alone, he caused the egg to divide itself.

"And from its two divisions he framed the heaven above and the earth beneath; in the midst he placed the subtile ether, the eight regions, and the permanent receptacle of waters.

"From the supreme soul he drew forth mind, existing substantially though unperceived by sense, immaterial; and before mind, or the reasoning power, he produced consciousness, the internal monitor, the ruler.

"And before them both he produced the great principle of the soul, or first expansion of the divine idea; and all vital forms endued with the three qualities of goodness, pa.s.sion, and darkness, and the five perceptions of sense, and the five organs of sensation.

"Thus, having at once pervaded with emanations from the Supreme Spirit the minutest portions of fixed principles immensely operative, consciousness and the five perceptions, he framed all creatures.

"Thence proceed the great elements, endued with peculiar powers, and mind with operations infinitely subtile, the unperishable cause of all apparent forms.

"This universe, therefore, is compacted from the minute portions of those seven divine and active principles, the great soul, or first emanation, consciousness, and five perceptions; a mutable universe from immutable ideas.

"Of created things, the most excellent are those which are animated; of the animated, those which subsist by intelligence; of the intelligent, mankind; and of men, the sacerdotal cla.s.s.

"Of priests, those eminent in learning; of the learned, those who know their duty; of those who know it, such as perform it virtuously; and of the virtuous, those who seek beat.i.tude from a perfect acquaintance with scriptural doctrine.

"The very birth of Brahmans is a constant incarnation of Dharma, G.o.d of justice; for the Brahman is born to promote justice, and to procure ultimate happiness.