Indian Myth and Legend. Donald Alexander Mackenzie

judge of the dead.

      It may be that the displacement of Varuna as supreme deity was due to the influence of the fire-worshipping cult of Agni, who was imported by certain unidentified Aryan tribes that entered India. Agni did not receive recognition, apparently, from the other Aryan “folk-wave”, which established a military aristocracy at Mitanni in Mesopotamia, and held sway for a period over the Assyrians and some of the Hittite tribes. An important inscription, which is dated about 1400 B.C., has been deciphered at Boghaz-Köi in Asia Minor by Professor Hugo Winckler, who gives the names of the following deities:

      “Mi-it-ra, Uru-w-na, In-da-ra, and Na-sa-at-ti-ia”—

      Mitra, Varuna, Indra, Nasatya. The latter is Nasatyau, the Vedic Aswins, twin gods of morning, who have been compared to the Greek Dioskouri (Castor and Pollux), sons of Zeus.

      A Vedic triad, which suggests a rival cult to that of the worshippers of Varuna and other Adityas, is formed by Vayu (wind), Agni (fire), and Surya (the sun).

      The Indian sun god Surya, like the Egyptian Ra, had three forms. The rising sun was Vivasvat; the setting sun was Savitri.

      Vivasvat was the son-in-law of Twashtri, the artisan of Nature; he was an abstract deity, and apparently owed his origin to the group of Adityas.

      Savitri, who had yellow hair, was of pre-Vedic origin. He was the “Stimulator”. When he commanded Night to approach, men ceased their labours, birds sought their nests, and cattle their sheds.88

      During the long centuries covered by the Vedic period many “schools of thought” must have struggled for supremacy. The Vivasvat myth belongs, it would appear, to the time before the elephant was tamed by the Aryans. Aditi, the mother of the Adityas, who is believed to be of later origin than her children, had eight sons. She cherished seven of them; the eighth, which was a shapeless lump, was thrown away, but was afterwards moulded into Vivasvat, the sun; the pieces of the lump which were cast away by the divine artisan fell upon the earth and gave origin to the elephant, therefore elephants should not be caught, because they partake of divine nature.

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      SURYA IN HIS CHARIOT

      From the Kailâsa Temple, Ellora

      Surya is an Aryanized sun god. He drives a golden chariot drawn by seven mares, or a mare with seven heads; he has golden hair and golden arms and hands. As he is alluded to as “the eye of Varuna and Mitra”, and a son of Aditi, it is evident that if he did not originally belong to the group of Adityas, he was strongly influenced by them. In his Savitri character, which he possesses at morning as well as at evening, he stimulates all life and the mind of man. One of the most sacred and oldest mantras (texts) in the Vedas is still addressed by Brahmans to the rising sun. It runs:—

      Let us meditate on that excellent glory of the divine Vivifier,

      May he enlighten (or stimulate) our understandings.89

      The feeling for Nature pervades the ancient religion and literature of India. Priests were poets and singers in early Vedic times. A Rishi was a composer of hymns to the gods, and several are named in the collections. Every great family appears to have had its bardic priest, and its special poetic anthology which was handed down from generation to generation. Old poems might be rewritten and added to, but the ambition of the sacred poet was to sing a new song to the gods. The oldest Vedic hymns are referred to as “new songs”, which suggests that others were already in existence.

      These Rishis looked upon Nature with the poet's eye. They symbolized everything, but they revelled also in the gorgeous beauty of dawn and evening, the luxuriance of Indian trees and flowers, the serene majesty of Himalayan mountains, the cascades, the rivers, and the shining lakes. The wonder and mystery of the world inspired their hymns and their religion. Even the gods took delight in the songs of birds, the harping of forest winds, the humming of bees, the blossoming trees, and the flower-decked sward. Heaven has its eternal summer and soft scented winds, its lotus-gemmed lakes and never-fading blooms.

      The effulgence and silence of dawn inspired some of the most beautiful Vedic hymns. Dawn is Ushas, the daughter of Dyaus; she is the Indian Aurora:

      Hail, ruddy Ushas, golden goddess, borne

      Upon thy shining car, thou comest like

      A lovely maiden by her mother decked,

      Disclosing coyly all thy hidden graces

      To our admiring eyes; or like a wife

      Unveiling to her lord, with conscious pride,

      Beauties which, as he gazes lovingly,

      Seem fresher, fairer, each succeeding morn.

      Through years and years thou hast lived on, and yet

      Thou'rt ever young. Thou art the breath of life

      Of all that breathes and lives, awaking day by day

      Myriads of prostrate sleepers, as from death,

      Causing the birds to flutter from their nests,

      And rousing men to ply with busy feet

      Their daily duties and appointed tasks,

      Toiling for wealth, or pleasure, or renown.90

      The Vedic poets “looked before and after”. One sang:

      In ages past did mortals gaze

      On Ushas veiled in gleaming gold.

      We who are living watch her rays,

      And men unborn will her behold.

Rigveda, i, 113. 11.

      Night, Ratri, is the sister of Dawn. The one robes herself in crimson and gold; the other adorns her dark raiment with gleaming stars. When benevolent Ratri draws nigh, men turn towards their homes to rest, birds seek their nests, cattle lie down; even the hawk reposes. The people pray to the goddess to be protected against robbers and fierce wolves, and to be taken safely across her shadow:

      She, the immortal goddess, throws her veil

      Over low valley, rising ground, and hill.

      But soon with bright effulgence dissipates

      The darkness she produces; soon advancing

      She calls her sister Morning to return,

      And then each darksome shadow melts away.

Rigveda, x.91

      The moon is the god Chandra, who became identified with Soma. Among ancient peoples the moon was regarded as the source of fertility and growth; it brought dew to nourish crops which ripened under the “harvest moon”; it filled all vegetation with sap; it swayed human life from birth till death; it influenced animate and inanimate Nature in its periods of increase and decline; ceremonies to secure offspring were performed during certain phases of the moon.

      Soma was the intoxicating juice of the now unknown Soma plant, which inspired mortals and was the nectar of the gods. The whole ninth book of the Rigveda is devoted to the praises of Soma, who is exalted even as the chief god, the Father of all.

      This Soma is a god; he cures

      The sharpest ills that man endures.

      He heals the sick, the sad he cheers,

      He nerves the weak, dispels their fears;

      The faint with martial ardour fires,

      With lofty thought the bard inspires,

      The soul from earth to heaven he lifts,

      So great and wondrous are his gifts;

      Men feel the god within their veins,

      And cry in loud exulting strains:

      We've

88

Rigveda, ii, 38.

89

Indian Wisdom, p. 20.

90

Indian Wisdom, Sir Monier Williams.

91

Indian Wisdom, Sir Monier Williams.