Sandness, A. - ON TÁ AND BRÁHMAN: VISIONS OF EXISTENCE IN THE G-VEDA

Bhandarkar Oriental Research Institute
ON T AND BRHMAN: VISIONS OF EXISTENCE IN THE G-VEDA Author(s): A. Sandness Source: Annals of the Bhandarkar Oriental Research Institute, Vol. 88 (2007), pp. 61-80 Published by: Bhandarkar Oriental Research Institute Stable URL: http://www.jstor.org/stable/41692085 . Accessed: 21/01/2014 09:14
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.
Bhandarkar Oriental Research Institute is collaborating with JSTOR to digitize, preserve and extend access to Annals of the Bhandarkar Oriental Research Institute.
http://www.jstor.org
This content downloaded from 94.26.23.157 on Tue, 21 Jan 2014 09:14:40 AM All use subject to JSTOR Terms and Conditions
ON RT AND BRAHMAN : VISIONS OF EXISTENCE IN THE RG-VEDA By A. Sandness
Abstract has often The wordbrhman beenperceived as one refering to an abstractconcept of the principleof existence known to philosophersof the Upanisads and to postUpanisadic thinkers but unknownto the much earliervisionaryand poetic text,the "embodiment oftruth" RgVeda. The Rgvedic brhman, meaning or "poetic formula", has not previous to this work been in terms of thelife-giving as such.The Rgunderstood principle Veda has tendedto namethenature in relation ofexistencerather to theconceptof rt.This paperwill show thatrt and brhman arebothaspectsofa singleimageportrayed intheRgvedic vision of the cosmic principleof life. We drankthesoma; we became immortal; we reached the 1 we the .... ; light found gods Liiders in his commentary on Rg-Veda 7.95.6b2 understands dvrv "the as the double-doors of whose doors makes the rt'' rtsya, opening poem accessible to the poet. Because in 7.95.6 it is thepoem thatallows Vsistha to open thedoors of rt forSrasvati,Liiderssuggeststhatthisexpressionis therefore equivalent to thatof "the door of poems" (dvr matinm)found in 9.10.6a. Liiders thushere identifies rt withthe hymnitselfinasmuchas the hymnis an embodiment of truth. Instancesin theRg-Veda wherert may be understood as "hymn" in itsmanifest are found on occasions when rt is in used the aspect plural."Rts" as offerings of sacred Speech in such verses as 10.10 4b, may be understood 1 Rg-Veda translation The (RV)8.48.3, Books, (NewYork: byDoniger, RigVeda Penguin 1981),134. 2 Liiders, Varuna unddas Rta(Gttingen: Vandenhoeck & Ruprecht, 441. 1959),
62
Annals BORI, LXXXVIII ( 2007 )
1. 179.2b and, more directly, on the two occasions where rt is used in the In forexample, theMarutsare witnessesto the 1.165.13c-d, genitiveplural. manifestations of rt composed by thepoet (mnmnicitrapivtyantaes bhta nved ma rtnm)? understand rt as being plural in Yet the Vedic poets do not typically The pluralof thetermis foundin onlythirteen of thefivehundred character. or in only 2%, of the Rgvedic occurrencesof rt. Rt is perceived seventy, or 61%, of the Rgvedic as singularin nature.Three hundredforty-seven, in the two hundred ten occasions of rt are linguistically singular; remaining rt is the first memberof a compoundterm. occurrences, Neitheris rt typicallyperceived as somethingthatcan be directly named. In the two cases wherethe termappears in the nominativesingular, else . In 8 .60.5, withsomething itdoes so onlyin orderthatitmaybe identified in 9.62.30, and rtincarnate; as Poet,Protector forexample,Agni is identified and Poet, rt is thusnotitself Sma is addressedas Pvamna, rt incarnate subjectof an action in its singularform;because it is notin its singularform in the subjectof a verb,itis notperceivedby thepoet as actingindependently manifest world. or57% , One hundred ninety-seven, Typicallyrtoccursin thegenitive. are in the and 35% of its totaloccurrences, of its occurrencesin thesingular, member a as first of When rt compound, this appears genitive singular. these cases intoaccount, Taking compoundis generallya genitivetatpurusa. rt has a genitivesense on more than70% of its occurrences.Rt thustends tobe perceivedbythepoetsas a uniqueand"unnameable"entity ,as something and describedonly in terms of thanidentified whichmustbe qualifiedrather thatwhich relatesto it. This difficulty of namingor identifyingrt is experiencedby those who translate Rgvedic literature.4Exhaustive studies have examined theterm chose to translate detailsof theterm. Renou, forexample,mostoften 9.97.37a. 3 1.165.13d. Cf.4.23.4c;9.70.1d; leshymnes duRig-Veda. La 4 See,for [Paris: aprs vdique example, Bergaigne, Religion who furnishes an exhaustive 111:210-271 Honore (1883), 1963], comparative Champion Annals Bhandakar inthe the Oriental term. SeealsoApte,"Rta ofthe of Rgveda", analysis tudes et 55-60 and XXIII(1942): Institute Research Renou, {Paris: vdiques paninennes basedon ofexpressions III (1957): 50,73 as subject IX (1961):119, E. de Boccard), on thenext (Continued page)
intheRg-Veda 63 A. Sandness: On RtandBrhman : Visions ofExistence 5 "Truth".6 For Thieme itwas to Lderswho preferred by "Order" in contrast either or of a poem.7Renou recognisedthatrt the"formation" of an embryo theidea of"'lo potique" combinesuchqualitiesso as tocommunicate might or "poetic 'law'". 8 A synchronistic of rthas also elsewherebeen affirmed. understanding Elizarenkova, for example, enumeratesdefinitionsof the termgiven by "eternal "divineorder", truth", Grassmann, including, amongothers, "justice", 9 and "a : "sacrifice" suggests "sanctity", pious deed", .... it seems most probable that all the "separate meanings" variants of a single syncretic invariant are reallycontext-bound in case be which this could conventionalized , particular meaning as "cosmic law". On the speculative level it can manifest but on the rituallevel as "sacrifice". itselfas "eternal truth", the various Similarly, adjectival meanings of the word pious" - could be "appropriate;" "good," "sacred;" "truthful, rather to the easily reduced to a single invariant: "conforming law of rt'." 10 (Continued from p. 28) seealsoGonda, ofexpressions based onthe term Loka:World andHeaven rt, subject inthe N.V.Noord-Hollandsche Veda , 1966), 142; (Amsterdam: Maatschappij Uitgevers Mouton & Co., 1963), TheVision Poets 48,97, 125f.; Gonda, (TheHague: oftheVedic North-Holland TheDual Deitiesin theReligion Gonda, oftheVeda(Amsterdam: 148,161 , 175,176,183,186,190,198, 206f., 229;Gonda, 1974), Company, Publishing inthe E.J. Veda RiceandBarley Brill, 55; Gonda, 1987), (Leiden: Offerings PrajpatVs RisetoHigher Rank E J.Brill, 11,96;Gonda, onthe Some Observations (Leiden: 1986), " intheVeda, A Propos Relations between "Gods"and"Powers Phrase Snuh. ofthe & Co., 1957), Mouton Vedic Literature Sahasah 27,93; Gonda, (TheHague: (Samhits Otto andBrhmanas) TheFunctions 72,99; Gonda, Harrassowitz, (Wiesbaden: 1975), andSignificance E.J. in Brill, 139;Gonda, 1991), ofGoldintheVeda(Leiden: Epithets the 4 (TheHague: Mouton & Co.,1959), 104. RgVeda, Disputationes Rheno-Trajectinae OnSmaas the ofrt", seeGonda TheVision Poets (TheHague: oftheVedic "tongue Mouton & Co., 1963), 74. 5 Cf. "Les pouvoirs dela parole dans leRgveda", Etudes etpninennes, Renou, vdiques I (1955):21-22andRenou, "Les pouvoirs de la parole dansleshymnes in vdiques", LouisRenou, L'Inde Etudes d'indianisme runies etprsentes fondamentale, par Ch. Malamoud Hermann 44-57. [Paris: (collection "Savoir"), 1978], 6 Cf.Lders, 403-642. 7 Thieme, der Deutschen 102(Neue "Brhman," Zeitschrift Morgenlndischen Gesellschaft Folge27), 1952:91-129. 8 Renou, "Les pouvoirs de la parole dansle Rgveda", 21. 9 Elizarenkova, andStyle Vedic Rsis(NewYork: State ofNew Language ofthe University YorkPress, Wrterbuch F.A. zumRig-Veda 1995),29-30.See Grassmann, (Leipzig: 282-283. Brockhaus, 1873), 10 Elizarenkova, andStyle Rsis, 29-30;see also 17. Language oftheVedic
64
The poets speak of rt as an eternal principle that underlies all existence.11 This is, forexample, themeaningin 9.1 10.4b. Gonda describes this meaningas follows : whichis thebasis Rt,thefundamental Order, Law, Truth, - or at the basis - of all diversity, which manifests itselfin all normal and regularphenomenaof nature,in our physical and psychical faculties, moral obligations, social and ritual is conceived of as one, homogenous,indivisible.12 institutions, . SilburninherworkInstant et Cause describes Rt is bothone and many in visual termsaspects of the poets' perceptionof rt as the "agencement of manycosmic parts. exact" or the single precise alignment Rta, the harmonizedcosmos which is well-done (sukrta), where the and (sumeka), is theoppostiteof anrta, the days nightsare well-constructed non-alignedcosmos where only dissolutionand chaos (nirrti)reign.In this theyetundividedworldsform, accordingto some non-alignment, primordial neither There was thus the texts, primordial androgyne.13 space, nortime,nor The 'son of theworlds, movement then,as thepathwayof rta was blocked.14 thepoet of space, had not yet separatedthe two worldsby measuringthem; and organizedthem'( samracthem back together he had notyetthengathered R.V.1.160.4). This son, whichis thesun,propsup theskyand is themostfrequently to thisproperplacementwhose perfection invokedwitnessto thisalignment, is the wonderof the rsi ... 15 This proppingup does not only consistof the lifting up a mass or its thatserves in increase (R.V. II. 11); it is also, and especially,the circulating dansle Rgveda", 22 and, for "Les pouvoirs dela parole 11 Cf.Louis, Renou, example, RgVeda9.''0Ab. this essential inthe 12 Gonda, TheDual Deities , 206.Gonda opposes Religion oftheVeda ascharacteristic asthe manifest world. the Vedapresents tothe which cosmic duality unity onit, and which is based onit, determined He adds: "Thephenomenal world, dependent viewed as characterized other on the hand, is, largely being by duality (day: byit, regulated two the natural andthe inventiveness man's arms, artificial, inspiration; expiration: night; andnobility thebrahmanical order andadroitness, etc.)". to 1.160.3. etCauserefers 13 Silburn, Instant 1.4.1.22-23. toSatapatha-Brhmana the reader 14 Silburn directs is Rg-Veda4.13.5. cited 15 Thereference
A. Sandness: On RtandBrhman intheRg-Veda 65 : Visions ofExistence the mannerof the prop of the sun which,by circlingthe sky, holds up the luminousarchas itgoes along itscelestialpathwhileconferring on all beings 16 duration.... No otheridea has as much as rta incitedsuch a luxuryof metaphors whichare all images of continuity: stream(dhr) of rta,yoke or harnessof rta, path of rta, net (prasiti) of rta, web of rta, wheel of rta, etc. 17 Rt as sustenanceof our cosmos and hence of our existenceis stable and fixed . Rt, notnaturally perceivedas subjectof a verb,neverappears as the subject of a verb of movement.Yet it is both characterised by and that which characterisescontinuity. This continuity includes thatcontinuity par of life made possible by the exact alignment, or excellence, the continuity of time. exact", "agencement The abstract idea of time (kla) was not known to the Rg-Veda . Time, like space, was not homogenous for the poet. For him, life depended on the alignmentof days and nightsfilled with a vital energy. As this* vital force (yus) was susceptible to being prolonged day after theduration In thisregard, oflife.18 Silburn day,thewordyus came to signify cites Benveniste : The two neuter words yu and yus name the vital forceas an individual(R.V. 1.89.9) or universal(yur visvyuh, R.V. X.89.8) principle .... The storyof yu ... teaches us that this concept develops from a human and quasi-physical the force which animates the being and gives representation: it life, a force both unique and double, transient and permanent,exhausting itself and being reborn in the course of the generations,abolishing itself in its own renewal and forever subsisting by its finitudealways renewed. The life force implies incessant re-creation of the principle which nourishesit .... 19 16 Silburn continues andrefers the reader toAtharva-Veda 13.1 10.7.1 1and12; .18;10.8.4; 3.55.7. Rg-Veda 17 Silburn, Instant etCause:Le Discontinu dansla Pense deVinde (Paris: Philosophique Librairie J.Vrin, 1955),12-13. Philosophique 18 Renou, Etudes etpninennes, II (1956): 102;Silburn, 2. vdiques 19 Benveniste del'ternit", 105. and111, 2. cited "Expressions Indo-Europenne bySilburn,
66
characterised Life is dependent on thecontinuity ofrt. It is a continuity like a river which is fixed and movement. In this it is both by stability way, in the stability of its physical alignment and yet also in the constancyof its motion.For Gonda: theexpression[rtasyadhr] seems ... theidea underlying of a stream of thegreat rather to be thatof thebreakingthrough and fundamentalpower called rta-, of a sudden influx of intothereality ofan extraordinary sacredness, beyondthe insight phenomenaof this world.20 The constancyin themovement of theanimating essence perceivedas inthecontinuity oftheuninterupted flowofoblation thestream ofrtmanifests materials.Malamoud observes that: The sacrificewithout fault,thisis gap, theworldwithout the correct of the therta,the"precise alignment": performance ritualwork is at once the image and cause of the harmonious of thesuccession of the seasons, alternation of days and nights, of theorderedmeeting of therainthatfalls at theright moment, of of of eaterand eaten.21 System systems pieces joined: cosmic order, ritual efficacy,truthas perfect,such are the principal componentsof thenotionof rta.22So it is thatrta,thesupreme in Vedic ideology,is defined as theabsence of lack: the principle word is derived from the same root as the adverb aram, 23 "sufficiently". and abundance,is assuredin theVedic cosmos by means Sufficiency, which ofsacrificial ritual andexactprecision oftheenactement ofthearticulate a and hence is itself in alignmentwith,a microcosmicrepresentation of,
Poets 20 Gonda, TheVision , 173. oftheVedic 2.1.2. 21 Malamoud here cites Aitareya-Aranyaka inRenou, dans leshymnes dela parole cites "Lespouvoirs 22 Malamoud Renou, vdiques", runies et d'indianisme L'Inde [Paris: ,tudes prsentes parCh.Malamoud. fondamentale above. 403-642 noted 55 andLders, "Savoir Hermann "), 1978], (collection Vinde ancienne dans rite et "La brique lemonde: 23 Malamoud, Cuire (Paris: pense perce", n'ont "Lesdieux 73.SeealsoMalamoud, ditions dela dcouverte, pasd'ombre", 1989), de la dcouverte, ditions dansl'inde ancienne etpense le monde: rite Cuire (Paris: 4. 243,note 1989),
A. Sandness: On Rtand Brhman : Visions intheRg-Veda 67 ofExistence flowof thelife-giving stream of rt into physicalconduitof theuninterrupted the manifest world of humans.24 The gods receive and personify elements of the sacrifice including sacrificial materials. The themselves also therefore existwithin offering gods thisflow of existence : The gods,whodo nothave fixedresidence ,arealso without a corporalenvelope.They are,in fact, containedintheir dhman, their "mostdeardhman" .... The god is situated intheinstitutions whichhe institutes. His power,his nature, his place, his essence, his structure are possible for [the word (so many translations dhman need further thanin his law, thatis to one search no 25]): the manner in which he manifests cosmic order(rt). 26 say, The Vedic poets use pictoralimages in orderto communicatetheir vision of the animating essence which surrounds,underlies, permeates and manifestsitselfin our world of humans and thatof the sacrifice and 24 Thisideais further inhisfirst tothe article "Cuire le developed byMalamoud appendix monde" riteetpensedansl'indeancienne de la [Cuirele monde: (Paris:ditions as follows: "Besides the ofthe sacrificial dcouverte, 1989), 66-67] explicit symbolism the them in their the Asuras and the raksas, gesture (feeding gods, assisting fight against them as state insuch andso obliged as toaccord tothesacrificer thegoods he placing there is alsoa more immediate which is more difficult toperceive: desires), symbolism the andgoing, the andthe the andthe the comings cooking carving, filtering pressings, and the the divisions and the all these elemental reunifications, piling-up adjustments, which constitute thesacrifice oftheparticular "translation" are,independent gestures the ofrta, this rtathat aboveall andbythis texts, given bythe very image they signify this rtawhich is the exact articulation ofall the oftheuniverse." favour, parts 25 Here Malamoud cites tudes etpninennes IX (1961):11, note 1, and Renou, vdiques refers thereader to Renou, "Les elements dansle vocabulaire du Sanskrit vdiques Journal andGonda, TheMeaning 231,no.2 (1939):363ff. classique", Asiatique ofthe Term Sanskrit dhman Noord-Hollandsche [Amsterdam: (Verh. Uitgevers Maatschappij Kon.Ned.Wet. Letterkunde LXXIII,no.2), 1967]. 26 "Briques etmots", Cuire le monde: rite etpense dansVinde ancienne ditions (Paris: de la dcouverte, 270-271. Malamoud tonote continues 1989), (in271,note 89) that: "Words alsohavetheir 'most dear dhman' So itis for the ritual exclamation for vasat, itsignifies Itmust be "perfected" anddelimited it example: byitself nothing. bygiving a semantic field which will beits todothis, itmust beplaced between two words dhman; whose is 'strength' and'power', andwhich arethemselves 'thetwomost dear meaning bodies' ofvasat. Onthis Malamoud refers toAitar 3.8andGonda, subject, eya-Brhmana TheMeaning ofthe Sanskrit Term dhman Noord-Hollandsche [Amsterdam: Uitgevers Kon.Ned.Wet. Letterkunde 68. (Verh. LXXIII,no.2, 1967), Maatschappij
68
of the gods. In theirimages, the vital forcewhich entersour world through the vehicle of the stream of rt moves into the created cosmos, with its structure and its form,fromthe primordialnon-alignment representedin theirsongs by the Waters. Thus Agni is the new-bornof the Waters, born in his birthplaceat the breast of rt (1.65.4b). Agni rests in the birthplace of rt, and the Waterscome together to Agni. 27The Watersare theplace wherert is born and where rt gives birth:Agni moves in thiscontextas charioteer driving the will of ra 28 Called the eye and guardianof rt, Agni activateshimself forrt as the son of theWatersand themessengerformen.29 The gods have as at the of rt where the waters to the Agni tonguesitting place gave birth sacrifice.30 The gods manifest thevitalessence communicated in thestream rtby means of nourishing food which is the stuff of offering. Agni is born in the which rt is the food.31 Milk-cows rise up from rt of of birthplace birthplace withtheir breastsswollen withmilk.32 The wave of sma flowslike therivers fromthe birthplaceof rt 33 and food flows fromSma. Soma, full of life, allows to be milked fromhimselfclarifiedbutter and milk accordingto the 34 immortal principle; he is the navel of rt?5 rt in the formof creativespeech, that manifests Sma, in particular, food whichnourishesthepoets and which,in turn, feedsthegods as offering. himself in theform Sma is thetongueof rt. He purifies of honey36Called of rt?1 Poet and animator of thecapacityforthought, Sma is thenew-born 27 28 29 30 31 32 33 34 35 36 3.1.11c. Cf.9.32.4c. 4.10.2d. Cf.10.8.3d. 10.8.5a. 10.65.7b. 5.21.4d. 1.73.6a-b. 9.64.11c. See 9.2. y./4.4D. Vlil(19l):94who Seealso9.62.30and et ttudes 9.73.2a. Kenou, vdiques paninennes 9.107.15. cites inthis 9.62.30; 9.56.1;9.66.24; regard 37 9.68.5b.
intheRg-Veda 69 A. Sandness: On RtandBrhman : Visions ofExistence Hymns go to Sma lowing like cows going to theirmaster;cows go to the Seven milk-cowsacclaim thePoet of rt whereSoma is re-born.38 birthplace Sma who streams to thebirthplace ofrt.39 Lowing cows bornofrtand easy to milkgo to sma who is richin honey.40 King Sma, who sees thelightof thesun, containsthespeech of rt and is thefather of hymns.41 Soma sets in thetriplecows motionthevision of rt 42He receiveshis vital strength from in the place of the song wherehe cleanses himselfwithintuitions of rt.43 in thepicture-language The eternalrt is thusportrayed of thepoets as in it Waters.When set motion, streams out intothecreatedworld. primordial The streamof rt manifestsin the well-orderedand harmonisedworld by means of the gods and in the streamof those life-giving substances offering Watersinciteritualspeech by providingthe includingspeech. The purifying 44 the eternal rt of which of food, flows like a containsa variety ; rt, yoke riverwith hymns.45 It is this streamof rt, the animatingfoundationand fountain of existence,thatthepoet of 7.95.6 releases by openingrt's double doors. *** In theverse immediately following7.95.6, thatis 7.96.1. Hymns7.95 and 7.96 are partof a series of eight hymns(7.90-98) dedicated to double divinities.In the case of 7.95 and 7.96, the double deities in question are Srasvatiand Srasvant.The versewhichmakestheconjunction betweenthese two hymns, which are paired togetherand conjoined as are the deities themselves,is 7.96.1. In thisverse,the hymnis describedas brhtand thus as particularly powerful.Brht qualifies vcas in 7.96.1a. MonierWilliams46 defines brht as "high, tall, great,strong,loud, solid, vast or abundant." 38 39 40 41 42 43 44 45 46 9.72.6d. 9.86.25d. See also 9.77.1c, and9.107.4c. 9.73.1b 9.77.1c. 9.76.4b. 9.102.1b=9 .102.8c. 9.111.2c. 10.30.11c. 4.23.8b. and Philologically Monier-Williams, Sanskrit-English Dictionary Etymologically with to Cognate Arranged Special Reference Indo-European Languages[Delhi: Munshiram Manoharlal 735. Publishers, (1899) 1994],
70
Renou and Capller, MacDonell and Boehtlingkand Roth,Stchoupak,Nitti, Geldneraccept thisdefinition of brhtwhichis foundedon theplace of brht in a family ofwordsofIndo-European whose generalmeaningis "high" origin and on worksof Indian lexicographers.47 Gonda48and Renou, however,have . Renou, like Gonda, identifies studiedtheadjectivebrht theterm frequently 49 as an echo, as a reducedform of theVedic nounbrahman a wordwhichis, Renou observes,one of the most studiedtermsof the Vedic lexicon. 50 In post-Rgvedicliterature, theword brhman(nt.) names theabsolute and eternalprinciplewhich,accordingto Vedic thinkers, animates, underlies, and sustainsthecreatedworlds.51 Brhmanthuscomes to signify penetrates in middle and late Vedic literature a foundational principle- at once nonmanifestand manifest, at once one and many which is comparable to the the ascribed to meaning Rgvedic rt. While thestreamof rt is definedby a which contains the seed of movementor the potentialfor life, continuity in and also manifest brhmanis thatseed and potential forlifenon-manifest is thusbothobjectand subject, animator thecreated, multi-fold world:brhman and animated. occurrences of theword brhmanin There are two hundredsixty-two theRgVeda. Typicallybrhmanis in theaccusative case. In 21% of its total
thisIndo J.L.Beyers, on brhman 47 Gonda[Notes 1950),31-32]describes (Utrecht: themiddle-Irish bri whichincludes barjr("high") armnien, European family and the Hittite Kurzgefasstes ("mountain") parkus("high"). Cf. Mayrhofer, UniversitCarlWinter des Altindischen Wrterbuch (Heidelberg: etymologisches cent LesBelles sur les chemins 445 and Trois II Minard, (Paris: (1963): nigmes tsverlag), I: 51 (145). de Lyon", "Annales de l'Universit Lettres, 1949), 31-39. J.L.Beyers, onbrhman 48 Cf.Gonda, Notes (Utrecht: 1950), 14. II 12 note et tudes 49 Renou, 2, (1956):55,111(1957): 1(1955): vdiques pninennes Cf.VIII (1961): 103. " in LouisRenou, tudes UIndefondamentale, de brhman "Sur la notion 50 Renou, reunies etprsentes d'indianisme (collection [Paris:Hermann par Ch. Malamoud inLouis Renou .L'Inde runies" "Unhymne with Renou 1978],83. Cf. Silburn, "Savoir"), Malamoud. et Ch. reunies d'indianisme tudes [Paris: par prsentes fondamentale, 58-65. Hermann 1978], "Savoir"), (collection worlds ofthe manifest asthe foundation ofbrahman 51 Onthe ,Notes ,seealsoGonda subject 1.5.4.3; who cites 43-48 onbrhman, 2.8.9.6-7; Taittiriya-Brhmana Taittiriya-Samhit - Veda 6.1.1.8and10.2.4.6; Brhmana and10.8 Atharva 9.3.19;10.7 ; atapatha AitareyaPacavimsa-Brahmana 4.11.1and7.19.3; Brhmana 13.3.2; Brhad-ranyakaUpanisad .3.8.
A. Sandness: On RtandBrhman : Visions intheRg-Veda 1 1 ofExistence occurrences, brhman is both accusative and plural; brhman is also characterized In 8 .5% ofoccurrences, form. brahman bytheaccusativesingular is in the instrumental theword appears in the singular singular.More rarely, and pluralof thenominative case. The conceptionof brhmanin theRg-Veda is therefore as object, yetalso as instrument and subject,of action primarily in the manifest created world. 52 This action is the giving and receivingof to the gods.53 speech used in offering 54For In theRg-Veda,brhmancan mean"hymn"or "poetic formula". thepoet, thepoetic formulae called brhmancontaina specificpower. They are powerful because they are enigmatic: Renou calls them "riddles", " devinettes ". 55They conceal and containan elementwhich is mysterious. This mystery symbolizesforthepoet thehiddenpotentiallife-giving power contained within thesilence56 oftheprimordial of the undivided, non-alignment uncreated worldwhichis symbolically as Agni represented bytheWaters.Just theplants,57just as Soma (plant and juice) is (fire) is hiddenin his mothers hiddenin his mothers the Waters,58 thatwhichis "hidden"59is, forthepoet, a seed withpotentialto manifest. Withintheirmystery, the brhman contain and conceal the hidden, in thestream of rtand manifests primordial, life-giving powerwhichstreams 52 Aswehave the casetypical ofrt isthe Incontrast, observed, linguistic genitive singular. while brhman in the in the case on or appears Rg-Veda genitive forty-one,16%,of itis usedineachofthese casesas part ofthe or brhmanas occasions, expression pati, Lordofbrhman, inreference tothegodso named. " 53 See 1.152.7 our brhman inthe c, for example: ... may triumph poetic competitions"; 10.80.7a: "ForAgni the artisans have fashioned this brhman ..."; 7.61 .6d:" ...may these once bepleasing toyou... 10.66. 12d:" ...enliven these brhman brhman, completed, " ... I make recited .... "; 1.162.17d: all things wellagain for ofthe being youbymeans brhman 54 Cf.Renou, "Surla notion de brhman ", 83 ff. 55 Renou, "Surla notion de brhman defines as "the brhman which uses ", 91 ff. energy inorder tocommunicate, oftheenigma, theinexpressible"; hecites speech bymeans 1.40.3 and4.18.3. Jaiminya-Upanisad-Brhmana 56 Regarding brhman as Mystery, seeRenou, "Surla notion debrhman ", 87.Regarding the relation between brhman andsilence, see Renou, "Surla notion de brhman ", 90 ff. 113andRenou, "La valeur duSilence dansle Culte 66-80. including Vdique", 57 4.7.6;3.55.4;5.11.6. 58 9.70.2;9.68.5;3.39.6. 59 Onthe relation ofthe "hidden" andthe non-manifest seeBergaigne II: invisible, world, 76ff.
72
in the poetic formulaeof thepoet's song. Because theycontainat once both brhmanmove and silence and sound, both the nonmanifest and manifest, the worldof Mystery formthebridgebetween non-differentiated primordial . The humanpriests orbrhman and themulti-form, createdworlds propped-up are describedas the living cords or bndhu,60 who contain these formulae, which link humans to the divine mystery; brhmanconnect. brhmanis a giftfromthe Renou observes that,unlikesimilarterms, also enlivenorgive power to the These formulae, however, gods poetic poet.61 . The is for tothegods word veryfrequently , example,objectoftheverbVRDH, There is to strengthen or to grow,wherethesubject is a god such as Indra.62 thusan exchange of power by means of brhmanwhichis cyclical: brhman fromgods to is an animatingor strengthening power moving continuously in the poetic formulae.63 humansto gods manifest whichitmoves In fact, brhman theworldswithin pervadesandconnects This is illustrated above the use of theterm both one and by by being many. : in theRg-Veda. Vkyapadiya 1.4 tells us directly which contains the seed of all things This One [Brhman ] and which presentsitselfin multipleforms:thatof the subject who experiences,thatof theobject experienced,and thatof the 64 experienceitself... Atharvade brhman Veda 60 In making this Renou ", 92] cites remark, ["Surla notion " ...hewho becomes connaisseurs of the the themselves knows 10.7.24: brahman, gods, 1. Regarding brhman "Surla notion debrhman a brhman ". SeealsoRenou, ",88note inthe 147who andHeaven seeGonda, Loka:World as the toimmortality, Veda, bridge 5 ; 3.2.6and 1.2.12 ; 2.2;1-2and 9.SeealsoRenou cites Mundaka,"Lespouvoirs Upanisad de la parole 44-57andRenou, "Les pouvoirs de la parole dansles hymnes vdiques", dansle Rg-Veda ", 16-17. de brhman 61 Renou, "Surla notion ", 85. "to with ananalogue a verbal root is derived from 62 Brhman BRH-, meaning: meaning ofthe the and"toexpand" "todevelop", "toextend" as,for expansion example, grow", Wrterbuch des Altindischen or soul[Mayrhofer, Kurzgefasstes etymologisches spirit derived substantive II Winter Carl The (1963):454]. Universitatsverlag), (Heidelberg: tothe identical initssense or"growth", from vrdhana VRDH-, etymological appears and as 1.52.7, verses insuch ofbrhman 7.22.7, 8.1.3, 8.51.4, 2.12.14, 6.23.5, meaning himself or Indra means as the is identified the 10.49.1 , where expands bywhich speech grows. " inRenou, de brhman 90. "Surla notion 63 See Renou, la vrtti deHarivrsabha, avec Brahmaknda 's onBiardeauVkyapadiya translation, 64 Based deCivilisation de l'Institut M Biardeau andnotes introduction Indienne, , [Publications by E. de Boccard, Editions 24 (Paris: SrieIN-8,fascicule 1964):31.
A. Sandness: On RtandBrhman : Visions intheRg-Veda 73 ofExistence In theritualmanuals,brhmanis identified withSacrificeand again as and both and one. Gonda65 cites many Satapatha-Brhmana object subject, 7.3.1.42 : ... thatAgni (fire-altar) is Prajpati and Prajpati is the whole Brhman.Now thatsand is (put) in (theplace of) thelost partof the Brhman;and thatpartof it whichhas not been lost is thisfire-altar whichis now being built:thuswhenhe scatters sand he restores to himthatlostpartof theBrhman.That (sand he scatters is unnumbered, forwhoknowshow unlimited; which) is that lostpart oftheBrhman? Andverily he who,knowing great this,scattersand, restoresthe whole, completePrajpati.66 Brhmanis identified withSpeech,theone indivisible aksra) . Syllable(< BothRenou67andGonda,68 for cite Brhad . 3 .8.8 example, ranyaka-Upansiad and 11, where the worlds are said to be woven together on this aksra or 69 Yet which is brhman 3.18.3 tells us that, Syllable Chndogya-Upanisad identified withSpeech, brhmanis multiform. Like thecow Speech, brhman has fourfeet : foot of Brhman.That foot Speech is indeed the fourth shines withAgni (fire) as its light,and warms.He who knows thisshines and warmsthrough his celebrity, fame,and gloryof 70 countenance. Like themilkwhichflowsfrom thecow Speech, thebrhman , or poetic are in theRg- Veda oblationmaterialsset in motionat theplace of formulae, sacrifice.71 Brhman is nourishment and manifests in the createdworlds as 65 Gonda, onbrhman Notes J.L.Beyers, 63. (Utrecht: 1950), 66 Eggeling, trad. to the Text andina. Satapatha-Brhmna According (Oxford ofthe Mdhy Delhi: Motilal Part Vol. XLI:353. Seealso Press, 1894; Banarsidass, III, 1963) University s RisetoHigher Rank E.J. 1617. later Gonda, Brill, (Leiden: Prajpati' 1986), Regarding ofthe term brhman inIndian andinparticular the of development philosophy, concept abdha brahman Contributions l'Histoire de la Philosophie see,for example, Ruegg, Indienne E. de Boccard, inparticular 3. (Paris: Linguistique 1959), page50,note 67 Renou, "Surla notion de brahman113. 68 Gonda, onbrhman, Notes 48. 69 Aksra andbrhman arealsoidentified inBhagavad 8.3. CfMinard, Gita Trois nigmes surlescent chemins LesBelles "Annales del'Universit deLyon", Lettres, (Paris: 1949) I :51 (145),119(334a)and152(420).See alsovanBuitenen, Journal "Aksara", ofthe American Oriental 79 (1959): 176-187. Society 70 Cf.Rg-Veda 1.164.45. 71 Cf.Satapatha-Brhmana 4.6.9. 21.
74
make to grow and vivify. In 1.52.7, food. 72Brhmannourish, strengthening we are told:"For as waves filla piece of water,so thebrhman , whichcause " you to increase,fillyou, O Indra" In 1.80.1 we hear: ... for... thebrhman has in the intoxicationproduced by sma made a means of increasingor In 2.12.14 thepoetsingstothegods: " ... whomthebrhman , strengthening."73 The poeticformulae called brhman whomsma, whomthisgift strengthens." thegods: brhmancontains thushave theeffect of stimulating or animating thepower to inebriatein a way comparableto sma 74 and manifest, One that is many, many that are one, non-manifest as oblationand food, thecosmos and nourishing streaming cyclicallythrough rtin the itself from brahmansharesqualitieswithrt.Brhmandistinguishes and in Rg- Veda by being theobject and subjectof verbsand so bothpresent worlds of gods, sacrificeand humans. motionin the manifest and animated.The animating Brhmanis animator power of brhman is expressed in the pictorallanguage of the poet as light,as fire,and as the sun which props up the sky and cycles throughthe cosmos allowing the streamof ra to flow. The Vedic poets see brhman , expressed as light, rt. In fire the womb of from Rg-Veda 6.16.35-36, by being transported it is said: which in for the that the observes 72 Malamoud express they mysterious godshavea taste et le See Cuire riddles. it like the Malamoud, mots", seems, "Briques language: gods, 254. dela dcouverte, ditions ancienne etpense dansVinde monde: rite 1989), (Paris: & 121. Mouton Vedic Poets Vision the 73 Ascited The Co., 1963), Gonda, (The of Hague: by E.J. Veda Brill. andSignificance The Functions See also:Gonda, (Leiden: ofGoldinthe Otto and Brhmanas) Literature (Wiesbaden: (Samhits 1991),117; Gonda,Vedic Amsterdam: Psn andSarasvat Gonda, Harrassowitz, 80; (Amsterdam 1975), Academy. andStyle North-Holland 34; andElizarenkova, 1985), Language Company, Publishing 97. Rsis, oftheVedic effects on anditspossible ofthesmaplants we know what 74 Regarding physiological oflanguage and ofSomainthe "Theproblem seeElizarenkova, andgods, humans light deLouis le monde indien: centenaire dans etstructure ofthe ,style Langue Rgveda", style See also 25-27janvier international actesdu Colloque Renou: 1996),17-20. (Paris, etles spiritueux sur les stupfiants "Le Somaetsa contrepartie: Malamoud, remarques Ancienne surl'Inde de la Parole:tudes Fminit de linde ancienne", dansles rites Divine Mushroom and Soma: 205-223 Michel Albin Wasson, ,2005), Immortality of (Paris: ofthe "Theproblem Brace& World, Inc.,1968).Cf.Parpla, Harcourt, (NewYork: evidence" inThe Indoand the Soma: and Aryans archaeological Textual-linguistic Aryans ed. andEthnicity Material Culture Asia:Language, , George South Erdosy, ofAncient 353-381. de Walter New York: 1995), Gruyter, (Berlin,
A. Sandness: On RtandBrhman : Visions intheRg-Veda 75 ofExistence In the womb of his mother, (himselfbeing) the Fatherof theFather,shiningfrom afarin theinexhaustible (space), seated in the womb of rt. (35) (or which (Agni) bringus the brhmanrichin offspring 0 Jt vedas who (reigns) from gives the capacity to procreate), afaroverthepopulations 0 brhman , Agni(the ) whichilluminates the sky. (36)75 betweenbrhman, The relationship whichtheVedic poets identify this power to animate,and the fireor light,becomes explicit in middle Vedic literature. Renou remarksthat"certain Vedic authorshave not hesitatedto hear brhman as 'fire'" and cites several passages on this subject. In Vjasaneyi-Samhit23.48, it is said that: The brhmanis lightcomparableto thesun; theskyis the lake comparableto theocean. Indrais morevast thantheearth, and the Cow is beyond measure.76 In Satapatha-Brhmana 2.1.4.10 we learn the identification of brhman with fire and, at the same time, the identification of brhman and Speech : Here now theysay, 'If thefireis not set up witheithera thenit is set up?' rg-verse,or a sman, or a yjus, wherewith that is of the brahman: with the brhmanit is set (fire) Verily, The brhman is of that it is. The brhmanis up. speech: speech the truth, and the truth consists in those same (three) mystic utterances: hence his (fire)is establishedbymeansof thetruth.77 as we have said above, as being an echo or brht,understood, Further, is withtheSun, that of identified is withcelestialfire, representation brhman, 75 Cited intheVeda(Leiden: RiceandBarley E .J. 195. Brill, 1987), Offerings byGonda, In this Gonda continues tociteRg-Veda 10.4.7:"brhman (thesacred regard, hymns, stanzas andformulae) andnmas andthis willalways (reverential salutation) eulogy thee... ". fortify 76 Cited "Surla notion de brhman98. See alsoBrhad-ranyaka-Upanisd byRenou, 2.1.2;Atharva-Veda 4.1.1.Regarding ofthe classical Brahman conception philosophical as universal and"light oflights" seeGonda, TheVision Poets , 271. light, oftheVedic 77 1. Eggeling,l trans. to theText Satapatha-Brhmna According oftheMdhyandina. Delhi: Motilal Part Press, 1882; Banarsidass, I, Vol.XII:296. (Oxford 1963), University
76
and so called an aquatic birdor hams (m.). Justas thepoets view Agni and themilkof thesehis mothers Sma as a child of thewaterswho drinks (Apm in his celestialform, theSun, as a waterso also do the see poets Agni Npt), bird{hams) who drinkswaterfromthecelestial ocean or sky.We hear the identification of the hams withthe sun in Rg-Veda 4.40.5, forexample : in theclear (sky),theV su sitting The bird(hams) sitting at thealtar,the host in the intermediate-space, theHotar sitting in the wide-expanse,sitting in the house, the god sitting sitting born in the waters, rt in the to firmament, ( ), sitting according born in the cows, born of Order (rt), born of the mountain, 78 (it is) Order (rt) itself. In Vjasaneyi-Samhit19.74 we hear: "the hams thatresides in the shining(sky) drankup sma fromthe waters by means of a metricaltext 80 10.8.19, we learnthatthe (chndas)" .79In Saunaka-AtharvaVeda-Samhit and looks here by means hams shines in the sky by means of stya (truth) of brhman. In Katha-Upanisad 5.2 we learn thatthe Sun, called hams thesupremeenergywhichis also thetman,theUniversalOrder "represents 81 (rtam) and ... brhat ... which(Gonda suggests) ... standsforbrahman." *** and life-giving Brhmanis theanimating, powercontained nourishing as withinthe streamof rt. It is the seed of movement, visuallyrepresented the of the created thesun,whichbothpropsapartand gathers together segments and bornof theundivided containedwithin world.It is thechildof thewaters, existence. primordial to an The word brhman has oftenbeen perceived as one refering abstractconcept of the principleof existenceknown to philosophersof the butunknown to theRg-Veda. The Upanisads and to post Upanisadic thinkers has notpreviousto Rgvedic brhman,meaning"hymn"or "poetic formula", in terms of thelife-giving thisworkbeen understood principleas such. It was note; Etudes etpninennes seethe related 78 Basedonthe translation vdiques byRenou; 4.20.5. XV (1966): 166.See alsoAitareya-Brhmana 185. andSignificance TheFunctions 79 As presented ofGoldintheVeda, byGonda, 18.24.7. Veda-Samhit is found inthe 80 Thisverse Paippalda-Atharva187. andSignificance inGonda, TheFunctions 81 As presented ofGoldintheVeda,
A. Sandness: On RtandBrhman : Visions intheRg-Veda 11 ofExistence thatthe Rg-Veda tended to name the natureof existence ratherin thought the argument relationto the concept of rt. This paper proffers thatrt and brhmanare bothaspectsof a singleimagethevisionary Rgvedic poetsor rsis in theRgvedic conceptionof thecosmic principleof life. saw and portrayed The Upanisadic brhmanis thusan extensionor development of a principle known to, and accepted by, theRg-Veda. The post-Rgvedicperceptionof brhmanis not the consequence of a theconceptof "word" to theconceptof"eternalprinciple". from development brhman as the eternalprincipleis already well established in the Rather, contextof theRg-Veda itself.In theRg-Veda, theeternalprinciplethatis rt and the brhmanwithinit forma single cognitiveunit,a single image seen by the visionarypoet. The streamof rt flows withand as a consequence of brhmanmakingthese aspects of a foundation of existencemerelypartsof a whole. Withinthe streamof rt, animatedand set in motionby the power of brhman substances flow forth fromthe Waters manifesting the , offering foundation of existencewhich enlivensbothgods and men. Brhman as the seed of thatmovement, theseed of firecontainedwithin thelife-giving flow, is expressedby and in thefoodgivento thegods as offering and receivedfrom the gods as abundance. Brhman with the sun, is the prop that , identified whichis rt.Yet brhmanalso containswithin providesthecosmic alignment the non-manifest hidden mystery symbolicallyin the aspect of these poetic formulae whichis enigmatic:"We drankthesma; we became immortal; we reached the light;we foundthe gods .... ." 82
Secondary Sources Cited Apte,V.M., "Rta in theRgveda", AnnalsoftheBhandakarOrientalResearch Institute , XXlil (1942), 55-60. du Rig-Veda,Paris: Bergaigne,Abel., La Religionvdiqued'aprs les hymnes tome tome II, 1883; III, 1883; tomeIV (index Vieweg, tomei, 1878; Paris,Honor Champion, parM.Bloomfield), 1897; secondedition, 1963.
82 8.48.3.
78
" Biardeau, Madeleine. Vkyapadiya", Brahmaknda avec la vrtti de Harivrsabha, traductionet notes par, M. Biardeau, Paris, E. de Boccard, 1964. Eggeling J, trad. Satapatha-Brhmana According to the Text of the andina, 5 vol. Mdhy Sacred Books of the East 12,26,41,43,44. (Oxford University Press, 1882, 1885, 1894, 1897, 1900), Delhi, Motilal Banarsidass, 1963. Elizarenkova,Tatyana Y. Language and Styleof the Vedic Rsis, New York, State University of New York Press, 1995. Elizarenkova,Tatyana Y. "The problemof Soma in thelightof language and etstructure dans le mondeindien: oftheRgveda", Langue,style style centenairede Louis Renou: actes du Colloque international (Paris, 25-27 January1996), 13-31. NorthGonda, Jan.The Dual Deities in theReligionoftheVeda, Amsterdam, Holland PublishingCompany, 1974. Gonda, Jan.Epithetsin theRg Veda, DisputationesRheno-Trajectinae 4, The Mouton & 1959. Co., Hague, Gonda, Jan.The Functionsand Significance ofGold in theVeda, Leiden, E.J. 1991. Brill, N.V. NoordGonda, Jan.Loka: Worldand Heaven in the Veda, Amsterdam, Hollandsche UitgeversMaatschappij, 1966. N.V. Gonda, Jan. The meaning of the Sanskrittermdhaman, Amsterdam, Noord Hollandsche Uitgevers Maatschappij (Ver. Kon. Wet. Letterkunde LXXIII, 2), 1967. J.L. Beyers, 1950. Gonda, Jan.Notes on Brahman,Utrecht, Gonda, Jan.Prajapat s Rise to Higher Rank, Leiden, E.J. Brill, 1986. NorthGonda, Jan.Psan and Sarasvati, Amsterdam Academy,Amsterdam, Holland PublishingCompany, 1985. in the Veda, Leiden, E.J. Brill, 1987. Gonda, Jan.Rice and Barley Offerings between "Gods" and" Powers Observations on the Relations Jan. Some Gonda, in the Veda, Propos of the Phrase Sunuh Sahasah, The Hague, Mouton & Co., 1957. Gonda, Jan. Vedic Literature(Samhits and Brhmanas), Wiesbaden, Otto Harrassowitz. 1975. Gonda, Jan.The Visionof theVedic Poets, The Hague, Mouton & Co., 1963. Hermann.Wrterbuch zumRig-Veda,Leipzig, F.A. Brockhaus. Grassmann,
intheRg-Veda 79 A. Sandness: On RtandBrahman : Visions ofExistence Vandenhoeck& RuprechtI, Varuna Lders, Heinrich.Varuna, Gttingen, und die Wasser, 1951, II Varuna und das Rtay1959. Malamoud, Ch. Cuire le monde: riteet pense dans Vindeancienne, Paris, ditions de la dcouverte,1989 (textes l'appui). : remarquessur les stupfiants Malamoud, Ch. "Le Soma et sa contrepartie dans les ritesde l'Inde ancienne",Fminitde la et les spiritueux Parole: tudes sur l'Inde Ancienne , Paris,AlbinMichel, 2005, 205223. Minard,A. Trois nigmessur les cent chemins,I. Paris, Les Belles Lettres, "Annales de l'Universite de Lyon", II. Paris, E de Boccard, Publicationsde l'Institutde civilisationindienne,1949. and Monier-Williams ,SirMonier.Sanskrit-English Dictionary Etymologically Indoto with Special Reference Cognate Philologically Arranged European Languages{ 1899), Delhi, Munshiram Manoharlal Publishers,1994. Parpla, Asko. "The problemof theAryansand theSoma: Textual-linguistic and archaeological evidence", The IndoAryansof AncientSouth and Material Culture Asia : Language , , d par George Ethnicity 1995, 353-381. Erdosy,Berlin,New York, Walterde Gruyter, Renou, Louis. "Les lments vdiques dans le vocabulaire du sanskrit classique", JournalAsiatique 231 (1939), 231-404. Renou, Louis. tudes vdiques et paninennes,(EVP) 17 Vol., Paris, E. de Boccard, I: 1955,11: 1956; III: 1957; IV: 1958; V: 1959; VI: 1960; VII: 1960; VIII: 1961;IX: 1961;X: 1962; XI: 1963;XII: 1964;XIII: 1964; XIV: 1965; XV: 1966; XVI: 1967; XVII: 1969. (Publications de civilisationindienne,srie in-8, resp. fase. 10, 12, de l'Institut 14, 16, 17, 18, 20, 22, 23, 26, 27, 30). Renou,Louis. "Les pouvoirsde la paroledans les hymnes vdiques." in Louis Renou, L'Inde fondamentale, Etudes d'indianisme runies et (collection"Savoir"), prsentes par Ch. Malamoud.Paris:Hermann 1978.44-57. " Renou, Louis. "Sur la notion de brhman in Louis Renou, L'Inde fondamentaley tudes d'indianisme runies et prsentes par Ch. Malamoud , Paris, Hermann (collection "Savoir"), 1978. 83-116. David Ruegg, Seyfort. Contributions l'Histoire de la Philosophie , Paris, E. de Boccard, 1959. LinguistiqueIndienne
80
Annals BORI, LXXXyiII ( 2007 )
Sandness, Adla. La voix de la rivirede l'tre: tudes sur la mythologie de rasvati en Inde ancienne, Doctoral Thesis, Paris, cole Pratique des Hautes tudes, 2004. Lilian. Instant et Cause: Le Discontinudans la Pense Philosophique Silburn, de l'Inde, Paris, LibrairiePhilosophique,J. Vrin, 1955. New York , Harcourt, Wasson, R.G. Soma: Divine MushroomofImmortality, Brace & World, Inc., 1968.

Sandness, A. - ON TÁ AND BRÁHMAN: VISIONS OF EXISTENCE IN THE G-VEDA

Enviado por

Dados do documento

Título original

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

Sandness, A. - ON TÁ AND BRÁHMAN: VISIONS OF EXISTENCE IN THE G-VEDA

Enviado por

Direitos autorais:

Formatos disponíveis

Bhandarkar Oriental Research Institute

ON RT AND BRAHMAN : VISIONS OF EXISTENCE IN THE RG-VEDA By A. Sandness

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXVIII ( 2007 )

Annals BORI, LXXXyiII ( 2007 )

Você também pode gostar