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Updated: May 13, 2025
As we get farther away from the supposed early home of the race, the traditions become more fragmentary and indistinct. The Rig Veda, Mandala, x., 129, tells us that: "In the beginning there was neither naught nor aught; There was neither day nor night nor light nor darkness; Only the EXISTENT ONE breathed calmly. Next came darkness, gloom on gloom. Next all was water chaos indiscrete."
It is impossible that the capability of performing meditations on Brahman should belong to a person not knowing the nature of Brahman and the due modes of meditation, and not qualified by the knowledge of the requisite preliminaries of such meditation, viz. recitation of the Veda, sacrifices, and so on.
'In the beginning there was sent forth by the creator, divine speech beginningless and endless in the form of the Veda, and from it there originated all creatures'; and 'He, in the beginning, separately created from the words of the Veda the names and works and shapes of all things'; and 'The names and forms of beings, and all the multiplicity of works He in the beginning created from the Veda. This proves that from the corporeality of the gods, and so on, it follows neither that the words of the Veda are unmeaning nor that the Veda itself is non-eternal.
He, on the other hand, who taught a particular Veda for a living, was called an Upadhyaya. The first line of verse 19 corresponds with Manu, II 148. The sense is that that birth which one derives from one's parents is subject to death; while the birth derived from the preceptor is true regeneration, unfading and immortal.
How curious it sometimes is to think that the great spirit of humanity and of the world, as you say, keeps working its way ah, to what wonderful goal by means of these obscure difficult politics: almost unworthy instruments, one is tempted to think. That was a true line you quoted lately from the "Vita Nuova." We have no books of poetry here, except a Lithuanian translation of the Rig Veda.
Muller's own evidence is that much-disputed work, where 'all men see what they want to see, as in the clouds, and where many see systematised fetichism the Veda. The first step in Mr. Max Muller's polemic was the assertion that Fetichism is nowhere unmixed. We have seen that the fact is capable of an interpretation that will suit either side. Stages of culture overlap each other.
The two Sutras II, 3, 32 and 37 have stated an objection against those who, without taking their stand on the Veda, held the view of an all-pervading soul. The Sutras II, 3, 50 and ff., on the other hand, combat the view of those who, while basing their doctrine on the Veda, teach the absolute unity of the Self. Here terminates the adhikarana of 'the part. Thus the pranas.
The worship of this goddess or goddesses, for it is hard to say if she is one or many, is treated of in a separate chapter. But in Śâktist worship adoration is offered to the Śakti as being the form in which his power is made manifest or even as the essential Godhead. Let us now pass on to Vishṇu. Though not one of the great gods of the Veda, he is mentioned fairly often and with respect.
We only know that in later ages emotional religion, finding expression as so-called devil-dancing in its lower and as mystical poetry in its higher phases, was prevalent among them. The White Yajur Veda contains a celebrated prayer known as the Śatarudrîya addressed to Rudra or the Rudras, for the power invoked seems to be now many and now one.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples.
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