The Ethnology of the British Colonies and Dependencies Part 15

The germs of the Brahminism of the Puranas are the two great epics, the _Ramayana_, or the conquest of Hindostan by Rama, and the _Mahabharata_, or great war between the Sun and Moon dynasties. If we call the _wors.h.i.+p of dead men deified_, Euhemerism, it is the Ramayana and the Mahabharata, to which the Euhemerist elements of the present Brahminism are to be attributed. They increased the _personality_ of the previous religion. This is the natural effect of narrative poetry, and one of which we may measure the magnitude by looking at the influence and tendencies of the great Homeric poems of Greece. It is these which give us Kali, Rama, Krishna, Siva, and Vishnu, and which helped to determine the preponderance of the two last over Brahma--Brahma being the Creator; Vishnu, the Preserver; and Siva, the Destroyer. The highest antiquity which has been given to the _epics_ is the second century B.C.; and this is full high enough.

The Brahminism of the "Inst.i.tutes of Menu," the oldest Indian code of laws, is simpler than that of the epics. Its Euhemerism is less.

Nevertheless, it contains the great text on the caste-system, the _fulcrum_ of priestly pre-eminence.

INSt.i.tUTES OF MENU.

_Sir Graves Haughton's Translation._

1. For the sake of preserving this universe, the Being, supremely glorious, allotted separate duties to those who sprang respectively from his mouth, his arm, his thigh, and his foot.

2. To _Brahmins_ he a.s.signed the duties of reading the _Veda_, of teaching it, of sacrificing, of a.s.sisting others to sacrifice, of giving alms, _if they be rich_, and, if _indigent_, of receiving gifts.

3. To defend the people, to give alms, to sacrifice, to read the _Veda_, to shun the allurements of sensual gratification, are, in a few words, the duties of a _Cshatriya_.

4. To keep herds of cattle, to bestow largesses, to sacrifice, to read the scripture, to carry on trade, to lend at interest, and to cultivate land, are _prescribed or permitted_ to a _Vaisya_.

5. One princ.i.p.al duty the Supreme Ruler a.s.signs to a _Sudra_; namely, to serve the before-mentioned cla.s.ses, without depreciating their worth.

6. Man is declared purer above the navel; but the Self-Creating Power declared the purest part of him to be his mouth.

7. Since the Brahmin sprang from the most excellent part, since he was the first born, and since he possesses the _Veda_, he is by right the chief of this whole creation.

8. Him, the Being, who exists of himself, produced in the beginning, from his own mouth, that having performed holy rites, he might present clarified b.u.t.ter to the G.o.ds, and cakes of rice to the progenitors of mankind, for the preservation of this world.

9. What created being then can surpa.s.s Him, with whose mouth the G.o.ds of the firmament continually feast on clarified b.u.t.ter, and the manes of ancestors, on hallowed cakes?

10. 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.

11. 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.

12. The very birth of _Brahmins_ is a constant incarnation of DHERMA, _G.o.d of Justice_; for the _Brahmin_ is born to promote justice, and to procure ultimate happiness.

13. When a _Brahmin_ springs to light, he is borne above the world, the chief of all creatures, a.s.signed to guard the treasury of duties, religious and civil.

14. Whatever exists in the universe, is all in effect, _though not in form_, the wealth of the _Brahmin_; since the _Brahmin_ is ent.i.tled to it all by his primogeniture and eminence of birth.

15. The _Brahmin_ eats but his own food; wears but his own apparel; and bestows but his own in alms: through the benevolence of the _Brahmin_, indeed, other mortals enjoy life.

16. To declare the sacerdotal duties, and those of the other cla.s.ses in due order, the sage MENU, sprung from the self-existing, promulged this code of laws.

17. A code which must be studied with extreme care by every learned _Brahmin_, and fully explained to his disciples, but _must be taught_ by no other man _of an inferior cla.s.s_.

18. The _Brahmin_ who studies this book, having performed sacred rites, is perpetually free from offence in thought, in word, and in deed.

19. He confers purity on his living family, on his ancestors, and on his descendants, as far as the seventh person; and He alone deserves to possess this whole earth.

Subtract from the Brahminism of the Inst.i.tutes, the importance a.s.signed to caste; subst.i.tute for the Euhemerism of the Epics, an _elemental religion_, and we ascend to the religion of the Vedas; the nominal, but only the nominal basis, of all Hinduism. In the following Vedaic hymns, _Agni_ is _fire_; _Indra_, the _sky_, _firmament_, or _atmosphere_; and _Marut_, the _cloud_.

RIGVEDA SANHITA.

_Wilson's Translation._

I.

1. I glorify AGNI, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the G.o.ds), and is the possessor of great wealth.

2. May that AGNI, who is to be celebrated by both ancient and modern sages, conduct the G.o.ds. .h.i.ther.

3. Through AGNI the wors.h.i.+pper obtains that affluence, which increases day by day, which is the source of fame and the multiplier of mankind.

4. AGNI, the un.o.bstructed sacrifice of which thou art on every side the protector, a.s.suredly reaches the G.o.ds.

5. May AGNI, the presenter of oblations, the attainer of knowledge; he who is true, renowned, and divine, come hither with the G.o.ds!

6. Whatever good thou mayest, AGNI, bestow upon the giver (of the oblation), that verily, ANGIRAS, shall revert to thee.

7. We approach thee, AGNI, with reverential homage in our thoughts, daily, both morning and evening.

8. Thee, the radiant, the protector of sacrifices, the constant illuminator of truth, increasing in thine own dwelling!

9. AGNI, be unto us easy of access, as is a father to a son; be ever present with us for our good!

II.

1. ASWINS, cherishers of pious acts, long-armed, accept with outstretched hands the sacrificial viands!

2. ASWINS, abounding in mighty acts, guides (of devotion), endowed with fort.i.tude, listen with unaverted minds to our praises!

3. ASWINS, destroyers of foes, exempt from untruth, leaders in the van of heroes, come to the mixed libations sprinkled on the lopped sacred gra.s.s!

4. INDRA, of wonderful splendour, come hither; these libations, ever pure, expressed by the fingers (of the priests), are desirous of thee!

5. INDRA, apprehended by the understanding and appreciated by the wise, approach and accept the prayers (of the priest), as he offers the libation!

6. Fleet INDRA with the tawny coursers, come hither to the prayers (of the priests), and in this libation accept our (proffered) food.

7. Universal G.o.ds! protectors and supporters of men, bestowers (of rewards), come to the libation of the wors.h.i.+pper!

8. May the swift-moving universal G.o.ds, the shedders of rain, come to the libation, as the solar rays come 'diligently' to the days!

9. May the universal G.o.ds, who are exempt from decay, omniscient, devoid of malice, and bearers of riches, accept the sacrifice!

10. May SARASWATi, the purifier, the bestower of food, the recompenser of wors.h.i.+p with wealth, be attracted by our offered viands to our rite!

11. SARASWATi, the inspirer of those who delight in truth, the instructress of the right-minded, has accepted our sacrifice!