01. Introduction
The evolution of the patriarchal worship of the Brahman clan has already been discussed in the earlier post. Evolution framed this patriarchal adoration into a war God who in turn further evolved into the concept of Brahma which was hijacked and reconstructed by a few visionary scholars of the Upanishads into a Unifying Person consisting of the absolute qualities of all godly, human and the ideal and empirical entities.
02. Brahmaṇaspati as a God of virility
Apart from the philosophical and political standpoints, the popular ancestral beliefs of the ancient Aryan Religion had continued in the folklore and through the application of the mantras of Atharvaveda where the Brahman God can only be one among the many except when the visionary is a Brahman Ṛṣi. Brahmaṇaspati is here only an instrument for the treatment of virility as in Atharvaveda, “IV, 4. Charm to promote virility 6. Now, O Agni, now, O Savitar, now, O goddess Sarasvatî, now, Brahmaṇaspati, do thou stiffen the pasas as a bow!” Even the proper emergence of the first pair of teeth is the duty of Brahmaṇaspati even after his being Jātavedas, a term denoting philosophical excellence. See Atharvaveda, “VI, 140. Expiation for the irregular appearance of the first pair of teeth. 1. Those two teeth, the tigers, that have broken forth, eager to devour father and mother, do thou, O Brahmaṇaspati Jātavedas, render auspicious!”
03. Brahmaṇaspati as a war God
Even after the exodus of the Aryans from Persia and their arrival at Indus River System, there is evidence that Brahmaṇaspati remained as a war God and a protector of kine as stated in Ṛgveda, “02-025 Brahmaṇaspati 1. HE lighting up the flame shall conquer enemies: strong shall he be who offers prayer and brings his gift. He with his seed spreads forth beyond another's seed, whomever Brahmaṇaspati takes for his friend. 2 With heroes he shall overcome his hero foes, and spread his wealth by kine wise by himself is he. His children and his children's children grow in strength, whomever Brahmaṇaspati takes for his friend. 3 He, mighty like a raving river's billowy flood, as a bull conquers oxen, overcomes with strength. Like Agni's blazing rush he may not be restrained, whomever Brahmaṇaspati takes for his friend. 4 For him the floods of heaven flow never failing down: first with the heroes he goes forth to war for kine. He slays in unabated vigour with great might, whomever Brahmaṇaspati takes for his friend. 5 All roaring rivers pour their waters down for him, and many a flawless shelter hath been granted him. Blest with the happiness of Gods he prospers well, whomever Brahmaṇaspati takes for his friend.”
When the warfare was somewhat settled except for some sporadic clashes, the old war God would get sacrifices whenever there is a threat of hostilities as in Ṛgveda, “06-075 Weapons of War. 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. 17 There where the flights of Arrows fall like boys whose locks are yet unshorn. Even there may Brahmaṇaspati, and Aditi protect us well, protect us well through all our days.” The Prayer to Brahmaṇaspati and Aditi together resembles us the ancient Brahman concept that their patriarch is also the Patriarch of all the gods also. Even though Brahmaṇaspati is remembered as the Patriarch, he was not originally conceived as the creator or original cause as he was termed as the Son of Strength. A Son of something can never be the father of that thing. It is written in Ṛgveda, “01-040 Brahmaṇaspati 1 O Brahmaṇaspati, stand up: God-serving men we pray to thee. May they who give good gifts, the Maruts, come to us. Indra, most swift, be thou with them. 2 O Son of Strength, each mortal calls to thee for aid when spoil of battle waits for him. O Maruts, may this man who loves you well obtain wealth of good steeds and hero might. 3 May Brahmaṇaspati draw nigh, may Sunrta the Goddess come, And Gods bring to this rite which gives the five-fold gift the Hero, lover of mankind. 4 He who bestows a noble guerdon on the priest wins fame that never shall decay. For him we offer sacred hero-giving food, peerless and conquering easily. 5 Now Brahmaṇaspati speaks forth aloud the solemn hymn of praise, Wherein Indra and Varuna, Mitra, Aryaman, the Gods, have made their dwelling place.” Brahmaṇaspati utters here the solemn hymn of praise which in turn makes him subordinate to what is praised. Gradually this subservience subsided and Brahmaṇaspati evolves from an ordinary war God to an all wise immortal God as seen in Ṛgveda, “02-023 Brahmaṇaspati 1. WE call thee, Lord and Leader of the heavenly hosts, the wise among the wise, the famousest of all, The King supreme of prayers, O Brahmaṇaspati: hear us with help; sit down in place of sacrifice. 2 Bṛhaspati, God immortal! verily the Gods have gained from thee, the wise, a share in holy rites. As with great light the Sun brings forth the rays of morn, so thou alone art Father of all sacred prayer. 3 When thou hast chased away revilers and the gloom, thou mountest the refulgent car of sacrifice; The awful car, Brhaspati, that quells the foe, slays demons, cleaves the stall of kine, and finds the light. 4 Thou leadest with good guidance and preservest men; distress o'ertakes not him who offers gifts to thee. Him who hates prayer thou punishest, Bṛhaspati, quelling his wrath: herein is thy great mightiness 9 Through thee, kind -prosperer, O Brahmaṇaspati, may we obtain the wealth of Men which all desire: And all our enemies, who near or far away prevail against us, crush, and leave them destitute.11 Strong, never yielding, hastening to the battle-cry, consumer of the foe, victorious in the strife, Thou art sin's true avenger, Brahmaṇaspati, who tamest e'en the fierce, the wildly passionate 19 O Brahmaṇaspati, be thou controller of this our hymn and prosper thou our children. All that the Gods regard with love is blessed. Loud may we speak, with heroes, in assembly.”
The war of the worshippers of Ahura Mazda and the worshippers of Aryan Gods lead by Indra had ultimately resulted into the exile of the latter from Persia. But the fleeing people did not cease to fight for their Gods, though in a different context of compelling the people invaded by them to accept their Gods. In the fight between the godly and godless men, looting and booty are justified as described in Ṛgveda, “02-026 Brahmaṇaspati 1. THE righteous singer shall o'ercome his enemies, and he who serves the Gods subdue the godless man. The zealous man shall vanquish the invincible, the worshipper share the food of him who worships not. 2 Worship, thou hero, chase the arrogant afar: put on auspicious courage for the fight with foes. Prepare oblation so that thou mayst have success. We crave the favouring help of Brahmaṇaspati. 3 He with his folk, his house, his family, his sons, gains booty for himself, and, with the heroes, wealth, believing Who with oblation and a true heart serves Brahmaṇaspati the Father of the Gods. 4 Whoso hath honoured him with offerings rich in oil, him Brahmaṇaspati leads forward on his way, Saves him from sorrow, frees him from his enemy, and is his wonderful deliverer from woe.” The reference to the offerings rich in oil (not fat) points to a well established agricultural settlement. Brahmaṇaspati is also regarded as the Father of the Gods which proves a Brahman predominance than the Atharvans and the Aṅgirases. The Aryan rancher society seems to have settles soon as revealed from Ṛgveda, “04-050 Bṛhaspati 8 In his own house he dwells in peace and comfort: to him for ever holy food flows richly. To him the people with free will pay homage - the King with whom the Brahman hath precedence. 9 He, unopposed, is master of the riches of his own subjects and of hostile people. The Gods uphold that King with their protection who helps the Brahman when he seeks his favour.” Kingdom and Kingship seems to have not only evolved but also established. But somehow the conflicting clans of the Atharvans and the Aṅgirases regained their importance and Brahmaṇaspati remained for a long period as only one among many Gods as revealed from Ṛgveda, “07-041 Bhaga 1. AGNI at dawn, and Indra we invoke at dawn, and Varuṇa and Mitra, and the Aśvins twain. Bhaga at dawn, Pūṣan, and Brahmaṇaspati, Soma at dawn, Rudra we will invoke at dawn.”
04. Brahmaṇaspati and Bṛhaspati
Brahmaṇaspati is same as Bṛhaspati in hymn 02-023 Brahmaṇaspati of Ṛgveda Sūktas 2,3 and 4 praise Bṛhaspati and 1, 9, 11, and 19 praise Brahmaṇaspati. Here Brahmaṇaspati is an all wise, immortal war god. Before being such a war God, Brahmaṇaspati was no more than a supernatural force capable of exorcising evil witches and sorcerers as seen in Ṛgveda, “10-155 Various 1. ARAYI, one-eyed limping hag, fly, ever-screeching, to the hill. We frighten thee away with these, the heroes of Sirimbitha. 2 Scared from this place and that is she, destroyer of each germ unborn. Go, sharp-horned Brahmaṇaspati and drive Arayi far away.”
05. Brahmaṇaspati as one among many Gods
In Ṛgveda, “07-044 Dadhikras 1. I CALL on Dadhikras, the first, to give you aid, the Aśvins, Bhaga, Dawn, and Agni kindled well, Indra, and Viṣṇu, Pūṣan, Brahmaṇaspati, Ādityas, Heaven and Earth, the Waters, and the Light.” where Personal Gods are remembered first and phenomenal Gods at the end, Brahmaṇaspati is the last among the Personal Gods.
The unchallenged dominance of Indra disappeared as the Viśvadevatas attained predominance, perhaps as a result of the integration of the Aryan and the indigenous religions as revealed from, “08-027 Viśvadevas 1. CHEIF Priest is Agni at the laud, as stones and grass at sacrifice: With song I seek the Maruts, Brahmaṇaspati, Gods for help much to be desired.” But by the establishment of the kingly power and the empires, the King of the Gods also regained at least a part of his glory as in Ṛgveda, “10-065 Viśvadevas 1. MAY Agni, Indra, Mitra, Varuṇa consent, Āryamān, Vāyu, Pūṣan, and Sarasvati, Ādityas, Maruts, Viṣṇu, Soma, lofty Sky, Rudra and Aditi, and Brahmaṇaspati.” Thus even the Brahman priests descended from their self assigned significance and positioned their God just below the kingly God as can be deducted from Ṛgveda, “10-173 The King 3 This man hath Indra established, made secure by strong oblation's power. May Soma speak a benison, and Brahmaṇaspati, on him.”
The duty of Brahmaṇaspati as a war God is not lost even in Atharvaveda, “XI, 9 Prayer to Arbudi and Nyarbudi for help in battle 25. The Maruts, god Āditya, Brahmaṇaspati did rule over you; Indra, and Agni, Dhātar, Mitra, and Prajāpati did rule over you; the seers did rule over you. Let them make evident to the enemies when (a man) has been pierced by thee, O Arbudi!” In Atharvaveda, “XI, 6 Prayer for deliverance from calamity, addressed to the entire pantheon 4. We speak to the Gandharvas and the Apsaras, to the Aśvins and to Brahmaṇaspati, to the god whose name is Āryamān: they shall deliver us from calamity!” Brahmaṇaspati is only one among many Gods to deliver from calamity. The very word calamity refers to the internal conflicts of the Aryan people. However the evolution of Brahmaṇaspati did not cease in spite of such adversities, but continued in a different dimension, especially in connection with the holy sacrificial rites. Brahmaṇaspati is revered as the main God in Ṛgveda, “09-083 Soma Pavamāna. 1. SPREAD is thy cleansing filter, Brahmaṇaspati: as Prince, thou enterest its limbs from every side. The raw, whose mass hath not been heated grains not this: they only which are dressed, which bear, attain to it.” In Ṛgveda, “10-164 Dream-charm. 4 When, Indra, Brahmaṇaspati, our deeds are wrongful and unjust, May provident Aṅgirasa prevent our foes from troubling, us.” Brahmaṇaspati is equal to Indra even when the Aṅgirasa is prayed for. Then Brahmaṇaspati was asserted as the power leading to attain royal sway as in Ṛgveda, “10-174 The King. 1. WITH offering for success in fight whence Indra was victorious. With this, O Brahmaṇaspati, let us attain to royal sway.”
06. Brahmaṇaspati as the creator
An attempt to position the ancestral Gods of the Brahman clan as a creator was an ancient as Ṛgveda, “05-040 Indra Surya Atri 8 The Brahman Atri, as he set the press-stones, serving the Gods with praise and adoration, Established in the heaven the eye of Surya, and caused Svarbhanu's magic arts to vanish.” The Concept of the creator Brahman and the Original Universal Flood (Pralaya) is conceived in Ṛgveda, “01-158 Aśvins 6 Dīrghatamas the son of Mamati hath come to length of days in the tenth age of human kind. He is the Brahman of the waters as they strive to reach their end and aim: their charioteer is he.” But the Devata being Aśvins, the twin Gods who originated at a later period than Agni, Indra, etc. shows that it may not be as old as its number 01-158 shows. It is also noteworthy that the classification and assortment of the Vedas were done not based on historicity, but only to facilitate ritual necessities and ability to recite for preservation. However it can be well deducted that Maṇḍalas 1-4, Maṇḍalas 5-7, and Maṇḍalas 8-10 generally represent ancient, intermediate and modern ages of the envisions of the hymns of Ṛgveda. However, the seniority of hymns within each group can be ascertained only after considering the historicity, context and evolution of the ideas expressed in them and after subjecting them to a scrutiny with reference to their geographical and economical position and by conducting an analysis of the metaphysical and philosophical schemes expressed therein.
It is evident that Brahmaṇaspati was not a creator God when he was identical with Bṛhaspati. He was regarded as the offspring of Earth and Heaven who were prominent original Aryan Natural Gods. Indra at this stage was powerful as revealed from Ṛgveda, “07-097 Bṛhaspati 2 We crave the heavenly grace of Gods to guard us-so may Bṛhaspati, O friends, exalt us- That he, the Bounteous God, may find us sinless, who giveth from a distance like a father. 3 That Brahmaṇaspati, most High and Gracious, I glorify with offerings and with homage. May the great song of praise divine, reach Indra who is the King of prayer the Gods' creation. 4 May that Brhaspati who brings all blessings, most dearly loved, be seated by our altar. Heroes and wealth we crave; may he bestow them, and bear us safe beyond the men who vex us. 5 To us these Deathless Ones, erst born, have granted this laud of ours which gives the Immortal pleasure. Let us invoke Bṛhaspati, the foeless, the clear-voiced God, the Holy One of households 6 Him, this Bṛhaspati, his red-hued horses, drawing together, full of strength, bring hither. Robed in red colour like the cloud, they carry the Lord of Might whose friendship gives a dwelling. 7 For he is pure, with hundred wings, refulgent, with sword of gold, impetuous, winning sunlight. Sublime Brhaspati, easy of access granteth his friends most bountiful refreshment. 8 Both Heaven and Earth, divine, the Deity's Parents, have made Brhaspati increase in grandeur. Glorify him, O friends, who merits glory: may he give prayer fair way and easy passage. 9 This, Brahmaṇaspati, is your laudation prayer hath been made to thunderwielding Indra. Favour our songs, wake up our thought and spirit: destroy the godless and our foemen's malice. 10 Ye Twain are Lords of wealth in earth and heaven, thou, O Brhaspati, and thou, O Indra. Mean though he be, give wealth to him who lauds you. Preserve us evermore, ye Gods, with blessings.”
Thus, though the created Brahmaṇaspati cannot be the creator, the integration of the myth of the Indus Valley God Paśupati who was later known as Rudra and Śiva with the legends of the Aryan God Brahmaṇaspati, and by applying the earlier stated parenthood of Brahmaṇaspati and Aditi of all Aryan Gods and by the introduction of Dakṣa, the rival of Śiva, and by applying a philosophical contradiction of the mutual parenthood and offspringship of Dakṣa and Aditi, within the original cause theory that the essence was created from the nonessence, the Brahman seer successfully surpasses all questions of reason to introduce and assert Brahmaṇaspati and the sole creator of the entire universe as seen from Ṛgveda, “10-072 The Gods 1. LET US with tuneful skill proclaim these generations of the Gods,That one may see them when these hymns are chanted in a future age. 2 These Brahmaṇaspati produced with blast and smelting, like a Smith, Existence, in an earlier age of Gods, from Non-existence sprang. 3 Existence, in the earliest age of Gods, from Non-existence sprang. Thereafter were the regions born. This sprang from the Productive Power. 4 Earth sprang from the Productive Power the regions from the earth were born. Daksa was born of Aditi, and Aditi was Daksa's Child. 5 For Aditi, O Daksa, she who is thy Daughter, was brought forth. After her were the blessed Gods born sharers of immortal life.”
Though the existence of Brahmaṇaspati as a creator God was a later development, he was uplifted from the status of the God of kane to the ordainer of everything, though not popularlay accepted as can be seen from many other hymns, even during the exodus through the large deserts of central Asia as shown in Ṛgveda, “02-024 Brahmaṇaspati 1. BE pleased with this our offering, thou who art the Lord; we will adore thee with this new and mighty song. As this thy friend, our liberal patron, praises thee, do thou, Brhaspati, fulfil our hearts' desire. 2 He who with might bowed down the things that should be bowed, and in his fury rent the holds of Sambara: Who overthrew what shook not, Brahmapaspati,-he made his way within the mountain stored with. 4 The well with mouth of stone that poured a flood of meath, which Brahmaṇaspati hath opened with his might- All they who see the light have drunk their fill thereat: together they have made the watery fount flow forth. 5 Ancient will be those creatures, whatsoe'er they be; with moons, with autumns, doors unclose themselves to you. Effortless they pass on to perfect this and that, appointed works which Brahmaṇaspati ordained. 8 With his swift bow, strung truly, Brahmaṇaspati reaches the mark whate'er it be that he desires. Excellent are the arrows wherewithal he shoots, keen-eyed to look on men and springing from his ear. 9 He brings together and he parts, the great High Priest; extolled is he, in battle Brahmapaspati. When, gracious, for the hymn he brings forth food and wealth, the glowing Sun untroubled sends forth fervent heat. 10 First and preeminent, excelling all besides are the kind gifts of liberal Brhaspati. 11 Thou who in every way supreme in earthly power, rejoicing, by thy mighty strength hast waxen great,- He is the God spread forth in breadth against the Gods: he, Brahmaṇaspati, encompasseth this All. 12 From you, twain Maghavans, all truth proceedeth: even the waters break not your commandment. Come to us, Brahmaṇaspati and Indra, to our oblation Iiie yoked steeds to fodder. 13 The sacrificial flames most swiftly hear the call: the priest of the assembly gaineth wealth for hymns. Hating the stern, remitting at his will the debt, strong in the shock of fight is Brahmaṇaspati. 14 The wrath of Brahmaṇaspati according to his will had full effect when he would do a mighty deed. The kine he drave forth and distributed to heaven, even as a copious flood with strength flowssundry ways. 15 O Brahmaṇaspati, may we be evermore masters of wealth well-guided, full of vital strength. Heroes on heroes send abundantly to us, when thou omnipotent through prayer seekest my call. 16 O Brahmaṇaspati, be thou controller of this our hymn, and prosper thou our children. All that the Gods regard with love is blessed. Loud may we speak, with heroes, in assembly.” His status as the Protector is revealed in Ṛgveda, “01-018 Brahmaṇaspati 3 Let not the foeman's curse, let not a mortal's onslaught fall on us Preserve us, Brahmaṇaspati. 4 Ne'er is the mortal hero harmed whom Indra, Brahmaṇaspati, And Soma graciously inspire. 5 Do, thou, O Brahmaṇaspati, and Indra, Soma, Daksina, Preserve that mortal from distress.” His importance increased as the Aryan Brahmans passed through the Bronze age into the Iron age. He is portrayed as a God with a metallic Axe with him in Ṛgveda, “10-053 Agni Śaucika Gods. 9 Tvastar, most deft of workmen, knew each magic art, bringing most blessed bowls that hold the drink of Gods. His axe, wrought of good metal, he is sharpening now, wherewith the radiant Brahmaṇaspati will cut.”
07. Brahman as the performing Brahmin
There are occasions where Brahman may mean the performing Brahmin as in Ṛgveda, “01-080 Indra 1. THUS in the Soma, in wild joy the Brahman hath exalted thee: Thou, mightiest It thunder-armed, hast driven by force he Dragon from the earth, lauding thine own imperial sway.” and in “01-101 Indra 5 He who is Lord of all the world that moves and breathes, who for the Brahman first before all found the Cows; Indra who cast the Dasyus down beneath his feet,-him girt by Maruts we invoke to be our Friend.” and in “01-108 Indra-Agni If in your dwelling, or with prince or Brahman, ye, Indra-Agni, Holy Ones, rejoice you, Even frorn thence, ye mighty Lords, come hither, and drink libation of the flowing Soma.”
Brahman is considered as only a Brahmin as in Ṛgveda, “02-036 Various Gods. 5 This is the strengthener of thy body's manly might: strength, victory for all time are placed within thine arms. Pressed for thee, Maghavān, it is offered unto thee: drink from the chalice of this Brahman, drink thy fill.” and in “02-039 Aśvins 1. SING like the two press-stones for this same purpose; come like two misers to the tree of treasure; Like two laud-singing Brahmans in the assembly, like the folk's envoys called in many places.” and in “07-022 Indra 4 Hear thou the call of the juice-drinking press-stone: hear thou the Brahman's hymn who sings and lauds thee. Take to thine inmost self these adorations.”
08. Brahman both as a God and as a performing Brahmin
Viśvadevas are the most ancient Gods of the Aryan People, even well established before their exodus from Persia. Thus in such an old hymn itself Brahman appears both as a Personal God and as a performing Brahmin. An attempt to unify the various pantheons into a single Person is also seen in Ṛgveda, “01-164 Viśvadevas 35 This altar is the earth's extremest limit; this sacrifice of ours is the world's centre. The Stallion's seed prolific is the Soma; this Brahman highest heaven where Speech abideth. 45 Speech hath been measured out in four divisions, the Brahmans who have understanding know them. Three kept in close concealment cause no motion; of speech, men speak only the fourth division 46 They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutman. To what is One, sages give many a title they call it Agni, Yama, Mātarīśvan.”
09. Brahman as the God of wealth
Originally, the concept of Brahman was not limited to Brahmaṇaspati only. Agni also was regarded as the Brahman. Interchanging of the identity of Agni into those of Indra, Viṣṇu and vice versa was popular. Brahmaṇaspati is regarded as a limited Brahman whose job is finding wealth as in Ṛgveda, “02-001 Agni 2 Thine is the Herald's task and Cleanser's duly timed; Leader art thou, and Kindler for the pious man. Thou art Director, thou the ministering Priest: thou art the Brahman, Lord and Master in our home. 3 Hero of Heroes, Agni! Thou art Indra, thou art Viṣṇu of the Mighty Stride, adorable: Thou, Brahmaṇaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom tendest us.”
Although the original form of wealth of a rancher society is always kane, as soon as it gets merchandised, precious metals such as gold and other ancient crude forms of money and the power and armament to protect wealth becomes dear. Such a social development had doubtlessly attained by the Early Aryans before their exodus from Persia as can be seen from Ṛgveda, “07-066 Mitra-Varuṇa. 8 With wealth of gold may this my song bring unmolested power and might, And, Brahmans, gain the sacrifice.”
Once unchallenged political power has been established, and consequential accumulation of wealth achieved, the very activity of protecting such wealth created potential foemen as revealed in Ṛgveda, “10-047 Indra Vaikunṭha. 3 Wealth, with good Brahmans, Indra! God-attended, high, wide, and deep, arid based on broad foundations, Strong, with famed Ṛṣis, conquering our foemen: vouchsafe us mighty and resplendent riches.”
10. Brahman as a God bringing a good husband
Brahma was considered as a God along with Soma when there was common belief that charms would bring good marital life which in turn proved the existence of a healthy family set up was desirable as in Atharvaveda, “II, 36 Charm to obtain a husband 2. Agreeable to Soma, agreeable to Brahma, arranged by Āryamān, with the unfailing certainty of god Dhātar, do I bestow upon thee good fortune, the acquisition of a husband.”
11. Brahman as a God becoming pleasant in song
Brahman is regarded here as a God becoming pleasant in song in Ṛgveda, “03-013 Agni 6 Help us, thou Brahman, best of all invokers of the Gods in song. Beam, Friend of Maruts, bliss on us, O Agni, a most liberal God.”
12. Brahma as the spiritual exaltation
It seems that Brahmaṇaspati is the god of mind and Bhaga that of the body in Atharvaveda, “VI, 74 Charm to allay discord 1. May your bodies be united, may your mind and your purposes (be united)! Brahmaṇaspati here has brought you together, Bhaga has brought you together.”
Atharvaveda again showed a different metaphysical growth by introducing Vedic Gods as the curers of mental instabilities as in, “VI, 45 Prayer against mental delinquency 3. What, O Indra Brahmaṇaspati, we do falsely may Praketas ('care−taker') Āṅgirasa protect us from misfortune, and from evil!” Indra was also regarded as the Personification of Mind. Thus portraying Brahmaṇaspati as the god of mind would only destroy his uniqueness and therefore, Brahman was characterized as the spiritual exaltation as in Atharvaveda, “XIII, 1 Prayer for sovereign power addressed to the god Rohita and his female Rohinī. 9. All thy climbings, advances, and all thy ascents with which thou, (Rohita, the sun), fillest the heavens and the atmosphere, having strengthened thyself with their Brahma and Payas (spiritual and physical essence) do thou keep awake (do thou watch over) among the people in the kingdom of the (earthly) Rohita (the king)! 33. The calf of Virāg, the bull of prayers, carrying the bright (soma) upon his back, has ascended the atmosphere. A song accompanied by ghee they sing to the calf; himself Brahma (spiritual exaltation) they swell him with their Brahma (prayer). 51. The fire which the wind brightens up, and that which Indra and Brahmaṇaspati (brighten up), the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.” Here Brahma is considered as the spiritual essence of everything and Payas that of the physical. The same spiritual exaltation Brahma is considered also as the prayer Brahma. But Brahma is not considered now as Brahmaṇaspati. Simultaneously the cult of Viṣṇu, which, I feel, is the outcome of an attempt to integrate the Ancient Jain tradition as maintained by Ṛṣabha and the Tīrttaṅkaras following him with the Post-Persian Aryan religion, started preaching an always developing metaphysical concept that contained all the political values required by the then existing trading society.” One of the early hymns of Viṣṇu in Ṛgveda is “05-046 Viśvadevas 3 Indra and Agni, Mitra, Varuṇa, Aditi, the Waters, Mountains, Maruts, Sky, and Earth and Heaven, Viṣṇu I call, Pūṣan, and Brahmaṇaspati, and Bhaga, Samsa, Savitar that they may help.” As evident from this hymn, the introduction of Viṣṇu has only resulted in the insignificance of Brahmaṇaspati. Atharvaveda on the contrary, not giving much importance to trading endeavours, maintained the position of Brahman as the spiritual exaltation as can be expected from a society of people settled in agriculture but facing external military invasions as in “X, 6 Praise of the virtues of amulet of khadira - wood in the shape of a ploughshare. 30. An (amulet) auspicious for me thou shalt fasten upon (me), together with brahma (spiritual exaltation) and brilliance! Free from rivals, slaying rivals, it has subjected my rivals.” Such a society can only discard the predominance of the rancher God Indra and can substitute him in a joint venture with their Patriarchs as can be seen from Ṛgveda, “07-042 Viśvadevas 1. LET Brahmans and Aṅgirases come forward, and let the roar of cloudy heaven surround us. Loud low the Milch-kine swimming in the waters: set be the stones that grace our holy service.” Brahmans and Aṅgirases here are Gods some how connected with thunder and rain which was attributed earlier to Indra. Bṛhaspati, was also considered for a while different from Indra and Brahman as in Atharvaveda, “XI, 10 Prayer to Triṣmdhi for help in battle. 9. By virtue of the compact which thou, O Bṛhaspati, didst close with Indra and Brahman, by virtue of that agreement with Indra, do I call hither all the gods: on this side conquer, not over yonder!” Ṛṣis were considered as the children of the Gods and Brahman dignity was treated as a prestigious honour as in Ṛgveda, “10-062 Viśvadevas, Etc. 4 This kinsman in your dwelling place speaks pleasant words: give ear to this, ye Ṛṣis, children of the Gods. High Brahman dignity be yours, Aṅgirases. Welcome the son of Manu, ye who are most wise. The next stage was the introduction of Brahman as an Independent God equal to Agni as in Ṛgveda, “07-007 Agni 5 He hath come, chosen bearer, and is seated in man's home, Brahman, Agni, the Supporter, He whom both Heaven and Earth exalt and strengthen whom, Giver of all boons, the Hotar worships.”
13. Brahman as the Absolute and Supreme God
The slow and steady attempt to proclaim the Brahman God as the Absolute and Supreme One was challenged in due course by the Atharvans and the Aṅgirases by raising the most potent challenge against the concepts of Absolute and Supreme, that is time, that is seen as having a power to change everything, and even if it doesn’t, for argument sake, the very existence of the Absolute and the Supreme, if they exist after all, in two different spans of time, the Absolute cannot be absolute any more and the Supreme cannot be supreme anymore. And if there is nothing absolute or supreme other than Kāla, the time, there is nothing contradictory in arguing that the Aṅgiras and the Atharvan, the Patriachs of the Aṅgirases and the Atharvans rule over everything subject only to the subservience to Kāla, that makes the Absolute provisional and the Supreme worst. However the Aṅgirases and the Atharvans did not hesitate to give the Jackal its share, and did not keep the Lion’s share as can be seen from Atharvaveda, “XIX, 54 Prayer to Kāla (time), personified as a primordial power. 1. From Time the waters did arise, from Time the Brahma (spiritual exaltation), the tapas (creative fervour) the regions (of space did arise). Through Time the sun rises, in Time he goes down again. 2. Through Time the wind blows, through Time (exists) the great earth; the great sky is fixed in Time. In Time the son (Prajāpati) begot of yore that which was, and that which shall be. 3. From Time the ṛks arose, the Yajus was born from Time; Time put forth the sacrifice, the imperishable share of the gods. 4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Aṅgiras and Atharvan rule over the heavens. 5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions; having by means of the Brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward.” This limitation to Brahman in Time is made, but only after proclaiming that Time is Brahma in Atharvaveda, “XIX, 53 Prayer to Kāla (time), personified as a primordial power 8. In Time tapas (creative fervor) is fixed; in Time the highest (being is fixed); in Time Brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Prajāpati. 9. By him this (universe) was urged forth, by him it was begotten, and upon him this (universe) was founded. Time, truly, having become the Brahma (spiritual exaltation), supports Parameṣṭin (the highest lord). 10. Time created the creatures (prajāh), and Time in the beginning (created) the lord of creatures (Prajāpati); the self-existing Kaśyapa and the tapas (creative fervor) from Time were born.”
14. Brahman as Universal Jīva
When the purpose of Yajña was the protection of the Earth, Brahma was considered as the Universal Jīva within even a plant as in Atharvaveda, “XII, 1 Hymn to goddess Earth. 1. Truth, greatness, universal order (ṛta), strength, consecration, creative fervor (tapas), spiritual exaltation (Brahma), the sacrifice, support the earth. May this earth, the mistress of that which was and shall be, prepare for us a broad domain! 2. The earth that has heights, and slopes, and great plains, that supports the plants of manifold virtue, free from the pressure that comes from the midst of men, she shall spread out for us, and fit. herself for us! 29. To the pure earth I speak, to the ground, the soil that has grown through the Brahma (spiritual exaltation). Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle down, O earth! 38. Upon whom rests the sacrificial hut (sadas) and the (two) vehicles that hold the soma (havirdhāne), in whom the sacrificial post is fixed, upon whom the Brāhmanas praise (the gods) with ṛks and sāmans, knowing (also) the yajur-formulas; upon whom the serving-priests (ṛtvig) are employed so that Indra shall drink the soma.” Thus idea further develops as Brahma is the Universal Bṛhat Jīva as in Atharvaveda, “XI, 4 Prāṇa, life or breath, personified as the supreme spirit. 24. May Prāṇa, who rules over this (all) derived from every source, and over everything that moves, (may he) unwearied, strong through the Brahma, adhere to me!”
15. Conclusion
A collective and systematic approach to define and appropriately position the concept of Brahma is seen in the various schools of Brahmaṇas annexed to each Veda. This shall be dealt with briefly in the next post.
