Chips from a German Workshop, Volume 1. Friedrich Max Müller
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СКАЧАТЬ we break the law through thoughtlessness; have mercy, almighty, have mercy!

      And again, Rv. VII. 86:

      1. Wise and mighty are the works of him who stemmed asunder the wide firmaments (heaven and earth). He lifted on high the bright and glorious heaven; he stretched out apart the starry sky and the earth.

      2. Do I say this to my own self? How can I get unto Varuna? Will he accept my offering without displeasure? When shall I, with a quiet mind, see him propitiated?

      3. I ask, O Varuna, wishing to know this my sin. I go to ask the wise. The sages all tell me the same: Varuna it is who is angry with thee.

      4. Was it an old sin, O Varuna, that thou wishest to destroy thy friend, who always praises thee? Tell me, thou unconquerable lord, and I will quickly turn to thee with praise, freed from sin.

      5. Absolve us from the sins of our fathers, and from those which we committed with our own bodies. Release Vasishtha, O king, like a thief who has feasted on stolen oxen; release him like a calf from the rope.

      6. It was not our own doing, O Varuna, it was necessity (or temptation), an intoxicating draught, passion, dice, thoughtlessness. The old is there to mislead the young; even sleep brings unrighteousness.

      7. Let me without sin give satisfaction to the angry god, like a slave to the bounteous lord. The lord god enlightened the foolish; he, the wisest, leads his worshipper to wealth.

      8. O lord Varuna, may this song go well to thy heart! May we prosper in keeping and acquiring! Protect us, O gods, always with your blessings!

      The consciousness of sin is a prominent feature in the religion of the Veda, so is likewise the belief that the gods are able to take away from man the heavy burden of his sins. And when we read such passages as 'Varuna is merciful even to him who has committed sin' (Rv. VII. 87, 7), we should surely not allow the strange name of Varuna to jar on our ears, but should remember that it is but one of the many names which men invented in their helplessness to express their ideas of the Deity, however partial and imperfect.

      The next hymn, which is taken from the Atharva-veda (IV. 16), will show how near the language of the ancient poets of India may approach to the language of the Bible:26

      1. The great lord of these worlds sees as if he were near. If a man thinks he is walking by stealth, the gods know it all.

      2. If a man stands or walks or hides, if he goes to lie down or to get up, what two people sitting together whisper, king Varuna knows it, he is there as the third.

      3. This earth, too, belongs to Varuna, the king, and this wide sky with its ends far apart. The two seas (the sky and the ocean) are Varuna's loins; he is also contained in this small drop of water.

      4. He who should flee far beyond the sky, even he would not be rid of Varuna, the king. His spies proceed from heaven towards this world; with thousand eyes they overlook this earth.

      5. King Varuna sees all this, what is between heaven and earth, and what is beyond. He has counted the twinklings of the eyes of men. As a player throws the dice, he settles all things.

      6. May all thy fatal nooses, which stand spread out seven by seven and threefold, catch the man who tells a lie, may they pass by him who tells the truth.

      Another idea which we find in the Veda is that of faith: not only in the sense of trust in the gods, in their power, their protection, their kindness, but in that of belief in their existence. The Latin word credo, I believe, is the same as the Sanskrit sraddhâ, and this sraddhâ occurs in the Veda:

      Rv. I. 102, 2. 'Sun and moon go on in regular succession, that we may see, Indra, and believe.'

      Rv. I. 104, 6. 'Destroy not our future offspring, O Indra, for we have believed in thy great power.'

      Rv. I. 55, 5. 'When Indra hurls again and again his thunderbolt, then they believe in the brilliant god.'27

      A similar sentiment, namely, that men only believe in the gods when they see their signs and wonders in the sky, is expressed by another poet (Rv. VIII. 21, 14):

      'Thou, Indra, never findest a rich man to be thy friend; wine-swillers despise thee. But when thou thunderest, when thou gatherest (the clouds), then thou art called, like a father.'

      And with this belief in god, there is also coupled that doubt, that true scepticism, if we may so call it, which is meant to give to faith its real strength. We find passages even in these early hymns where the poet asks himself, whether there is really such a god as Indra,—a question immediately succeeded by an answer, as if given to the poet by Indra himself. Thus we read Rv. VIII. 89, 3:

      'If you wish for strength, offer to Indra a hymn of praise: a true hymn, if Indra truly exist; for some one says, Indra does not exist! Who has seen him? Whom shall we praise?'

      Then Indra answers through the poet:

      'Here I am, O worshipper, behold me here! in might I surpass all things.'

      Similar visions occur elsewhere, where the poet, after inviting a god to a sacrifice, or imploring his pardon for his offences, suddenly exclaims that he has seen the god, and that he feels that his prayer is granted. For instance:

Hymn to Varuna (Rv. I. 25)

      1. However we break thy laws from day to day, men as we are, O god, Varuna,

      2. Do not deliver us unto death, nor to the blow of the furious; nor to the wrath of the spiteful!

      3. To propitiate thee, O Varuna, we unbend thy mind with songs, as the charioteer a weary steed.

      4. Away from me they flee dispirited, intent only on gaining wealth; as birds to their nests.

      5. When shall we bring hither the man, who is victory to the warriors; when shall we bring Varuna, the wide-seeing, to be propitiated?

      [6. This they (Mitra and Varuna) take in common; gracious, they never fail the faithful giver.]

      7. He who knows the place of the birds that fly through the sky, who on the waters knows the ships;—

      8. He, the upholder of order, who knows the twelve months with the offspring of each, and knows the month that is engendered afterwards;—

      9. He who knows the track of the wind, of the wide, the bright, the mighty; and knows those who reside on high;—

      10. He, the upholder of order, Varuna, sits down among his people; he, the wise, sits there to govern.

      11. From thence perceiving all wondrous things, he sees what has been and what will be done.

      12. May he, the wise Âditya, make our paths straight all our days; may he prolong our lives!

      13. Varuna, wearing golden mail, has put on his shining cloak; the spies sat down around him.

      14. The god whom the scoffers do not provoke, nor the tormentors of men, nor the plotters of mischief;—

      15. He, who gives to men glory, and not half glory, who gives it even to our own selves;—

      16. СКАЧАТЬ



<p>26</p>

This hymn was first pointed out by Professor Roth in a dissertation on the Atharva-veda (Tübingen, 1856), and it has since been translated and annotated by Dr. Muir, in his article on the 'Vedic Theogony and Cosmogony,' p. 31.

<p>27</p>

During violent thunderstorms the natives of New Holland are so afraid of War-ru-gu-ra, the evil spirit, that they seek shelter even in caves haunted by Ingnas, subordinate demons, which at other times they would enter on no account. There, in silent terror, they prostrate themselves with their faces to the ground, waiting until the spirit, having expended his fury, shall retire to Uta (hell) without having discovered their hiding-place.—'Transactions of Ethnological Society,' vol. iii. p. 229. Oldfield, 'The Aborigines of Australia.'