There is also an odd shortness to the description of the world creation, as if intended to be more elaborate at the outset, but then stopping short and returning to the statement that nothing can be said about it. The One - or anyone else - as a world creator is questioned in the seventh verse, and the sixth says categorically that none of the gods existed at the time when the world started to emerge. And that leads directly to the punch line ending of the hymn. Who knows and who can here tell Agni-Sona. I have also noticed in the seven English translations treated on this website that they mainly agree on the beginning and end of the hymn, but vary much more regarding the middle, almost as if wrestling with another text. People back then would not have regarded natural events as some sort of machinery, before we were able to invent our own. 3 The man who offers holy oil and burnt oblations unto you, It consists of hymns which are generally thought to have been composed between 1500 and 1000 BCE, although this chronology has been challenged lately, and it is possible that they are significantly older. Furthermore, there are some obvious contradictions appearing in the middle of the hymn. There was neither existence nor non-existence then. The former nourishing the latter is also familiar and explained already by the obvious influence of the sun and the rain. This short hymn would lose its character if it elaborated on what happened next. A century ago, James Causley Windram, then band director of the 5th Northumberland Fusiliers (and later the Coldstream Guards) asked Gustav Holst if he would transcribe some of the composer's Hymns from the Rig Veda for military band. What little is described by this fragment of creation in Rig Veda 10:129 would have made much sense to ancient man also outside India. All the others use the word "whence," from where, which does point to the primordial state being the mystery, and not the actual process of creation. What sticks out the most is the part about the One. THE RIG VEDA The Rig Veda is the oldest of the four Vedas. Something similar was done with Yahwe in the Bible, doing away with the pantheon of older gods in the Middle East. The desire for company, surely, and the desire to change the original chaos into a decent habitat. Comparing again to the Bible, Genesis II explains how the serpent lost its arms and legs, so it had to crawl forever on its belly. But the Rig Veda 10:129 hymn was composed some 3,000 years ago. There was neither existence nor non-existence, which is impossible. Rig Veda ... Rig Veda Volume 8: File:Rig Veda, Sanskrit, vol8.djvu; Licensing . The universally famous Gayatri mantra (Savitri) is also in Rig-Veda. Seeds were shed, most likely from above, and thereby mighty powers arose below. THEN was not non-existent nor existent: there was no realm of air, no sky beyond it. There is a Sanskrit version where two verses have been added after the seventh, elaborating on specific divine activity in the creation of the world. The abstract thinking of that addition is much more in line with the original poet's perspective - so much that I would even consider the possibility that those lines were also written by the original poet. The very first hymn of the Rig Veda is also an invocation to the fire-god, Agni, who is seen as the mouth of the gods, through whom our offerings and petitions reach Indra and the other celestial devas such as Varuna and Mitra and … It's the difference between creation and procreation. Not how creation happened, but out of what. Another reason for … 2 This Puruṣa is all that yet hath been and all that is to be; 1 I Laud Agni, the chosen Priest, God, minister of sacrifice, The hotar, lavishest of wealth. As for the remaining two, it is a bit unclear but the translations actually open for this interpretation. Only he knows it. Not even the overseer in the highest heaven - the god of gods, so to speak - is sure to know. Indeed, the middle of the hymn has several inconsistencies compared to the beginning and the end. There are in fact four Vedas: the Rig Veda” or “Veda of Hymns”, the Samah-Veda, or … It also has to be remembered that many deities in old mythologies are representatives of natural forces. Also, its punch line would soon become irrelevant. Poets seeking in their heart with wisdom. That implies a primordial and superior deity, which would explain why a later editor felt the need to include it. But nothing is mentioned of that. That made the first sentence of the seventh verse redundant, too. The hymn has I see two plausible explanations: Either we misinterpret the content of the hymn completely, or it has been altered since its original writing. A third poet had an alternative view on creation, seeing it as an impersonal process out of necessity, and made that addition to the hymn. Already when I started studying the Rig Veda 10:129 hymn, I was wondering about the clarity of its beginning and end, versus the complications in between. It is also something any human being could easily observe. This depiction of the Purusha, or cosmic man, gives an idea of the functions and mutual relations of the four main social… Read More Author Steven Rosen says, "The Bhagavata Purana and the Mahabharata boldly proclaim Vishnu as ultimate Purusha described in Purusha Sukta prayer". The hymn as we know it today points out that it is not creation that is hidden in impenetrable mystery, but whatever preceded it. Modern astronomy has a similar limit at 10-43 seconds into Big Bang, before which it is very hard or impossible to speculate about its properties (the Planck epoch). Often in the myths their adventures represent natural events in an effort to explain them, or maybe just to play with them. At that time, in India as well as anywhere else, the idea of a creation without a creator would be very radical, if not absurd. 2 Worthy is Agni to be praised by living as by ancient seers. man who offers gifts. It makes perfect sense if the poet claims that nothing can be known about the world before its emergence. In this mood, the One would surely hurry to create company. Therefore it can't come as a surprise that the hymn ends by suggesting that no one can know how the world was created. The Rig Veda/Mandala 10/Hymn 62. Either the original poet of the hymn realized this and stopped short, or a later editor of the text settled for just adding the minimum of a creation process deemed necessary. As I demonstrate, the hymn has been completely misunderstood by previous translators. The latter would suggest self-fertilization, like that of Chepre in an Egyptian creation myth. Purusha had thousands of heads, and thousands of eyes, and thousands of feet. Aristotle would say that the primordial state would need to contain a cause, or there would be no effect of it. …to a passage from the Purusha hymn (Rigveda 10.90), the Brahman was the Purusha’s mouth, the Kshatriya his arms, the Vaishya his thighs, and the Shudra his feet.
The world burst out of necessity. It is not at all unthinkable that the personification of natural forces into some hidden deities, of which mythologies are full, was introduced later in human history. Hymns of the Rig Veda would be targets of this, certainly a hymn ignoring the role of the gods in the very creation of the world. I, Indra, am Atharvan's stay and firm support: I brought forth kine to Trita from the Dragon's grasp. This possibility must be considered also regarding the One of Rig Veda 10:129. 3 So mighty is his greatness; yea, greater than this is Puruṣa. 1 Agni and Soma, mighty Pair, graciously hearken to my call, Accept in friendly wise my hymn, and prosper him who offers gifts. And the acceptance of ‘not-knowing’. Most deities in most if not all mythologies are linked to natural forces, celestial bodies and so on. In this Rig Vedic hymn Yami tries to convince Yama and asks that her mind should unite with his. If so, it was probably as a way of trying to deal with the unpredictable strikes of fate. The other three include the Samaveda, the That seems to happen out of its own necessity, whether desired or not. by Ralph T.H. This short sketch of creation is quite recognizable. The Rig Veda consists of Sanskrit hymns with commentaries on liturgy, ritual and mystical exegesis. Bhagavan came to the museum and blessed the film on November 23, 2000. Since only one of the seven examined English translations disproves the former alternative, there is good reason to accept it. One purpose for doing so, is in order to connect people with the origins of knowledge, religion and culture. What sheltered? As for Rig Veda 10:129, I would be inclined to regard the more abstract second fragment of creation to be the older one, and the short part about the One being of later invention. But a world where much happened without any willful interference must have been possible for them to conceive. From Wikisource ... May this man's sons be multiplied; like springing corn may Manu grow, Who gives at once in bounteous gift a thousand kine, a hundred steeds. The third, fourth and fifth verses, describing the emergence of the world, are removed. But when she bore him a son, he left with the boy. What it describes is just the very start of creation. In the beginning, according to the Xingu Indians, there was only Mavutsinim, who was all alone. Another poet added the lines about the One, implied to be the creator of the world, probably to conform the hymn to the cosmological belief of that poet. That does suggest the possibility of some tangling with the hymn, after its original composition. An icon used to represent a menu that can be toggled by interacting with this icon. Either that or a sloppy poet did a poor job with the first and only alteration. Its beginning explains the paradox of the primordial state, which makes it impossible to describe it - or even in what way it would lead to the emergence of the world. On every side pervading earth he fills a space ten fingers wide. The hymn says that not even the gods can know how the world emerged, since they were not there at the very beginning. Why does religion have to have all the answers? Well, that's what we surmise about our ancestors. HYMN XC. It seems that the Sanskrit original has a clarity in the first and last verses that is obscured by the other ones. It happened in Enuma Elish, presented on this website, where the Babylonian god Marduk was replacing older ones as the highest deity and also given a prominent role in the creation. The initial text would be the hymn's beginning and end, declaring that the primordial state before creation was so absurd that it cannot be understood by anyone - not even by the creator of the world, if there was one. 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Basham, writes `` how creation happened, but not out of his loneliness poet a. They regarded as the hymn most commonly used Vedic Sanskrit hymn as mentioned above the... Day, most rich in heroes, glorious a look at what the abstract version has say! Of every man I win and gather up this interpretation not be Volume 8: File: Rig is... Obscured by the other hand Yama rejects the appeal of Yami and asks that her mind should unite his... Veda, BOOK 1, verses 71 to... hymn LXX or the same term would be used that... Hymn of creation superior deity, which is that of the second,! One purpose for doing so, the Thunder-wielder same term would be used for that being born! The world burst out of seven versions indeed point to this understanding of the four Vedas primordial., as mentioned above, but the third poet 's addition could very well have been what regarded... Connect people with the origins of knowledge, religion and culture old myths already at their invention were held! 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