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Context and Sources of Vedic Literature
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CONTEXT AND SOURCES OF VEDIC LITERATURE
FOREWORD
We can best appreciate Vedic concepts when they are expressed in the original
Sanskrit language; nonetheless, we are aware that the first contact with this idiom could
generate some difficulty. To help readers through this preliminary stage, we will provide a few
basic rules of pronunciation, followed by a glossary of Sanskrit terms and concepts
transliterated into Latin characters.
We wish to inform the academics reading our books that our intention is to address the
widest possible audience, people from cultural backgrounds which may differ considerably
from the Hindo-Vedic world. For this audience, the use of diacritic symbols would create a
further barrier to their understanding of the contents. It is for this reason that we have avoided
them, with the only obvious exception being the Sanskrit language exam text.
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1. Vedic Literature and the West
The immense cultural heritage of India was originally, and is still today, conveyed by
Vedic literature and works based thereon. The acceptance of the Vedas as revealed scriptures
is in fact one of the fundamental criteria for one to be considered a Hindu. Vedic literature is
considered the source of all knowledge, physics and metaphysics, and has reached us thanks to
traditional exegetic schools (Sampradayas).
Let us first try to clarify the meaning of the term Veda. The verbal root vidmeans
"to know", as well as "to see". In the Vedas, the ancient sages (rishis) describe what they have
learnt through their intuitive knowledge and inner vision (darshana). They propose the search
for light and the breakdown of material substance in order to gain access into ones luminous
interior space. They did not consider themselves the authors of their works, but rather
receptacles of divine enlightenment, in virtue of their absorption in meditation and profound
inspiration.
In the Upanishads, which are among the most important and well-known texts of
Vedic culture, the rishis define this enlightenment as the path towards the realization of the
immortal self and the reunion of the individual being (atman) with the Supreme Being
(Paramatma). A recurring metaphor in the Vedas is that of a heroic enterprise meant to release
herds of cows, let the water flow, open the sky and conquer darkness. This introspective
journey produces a vision bestowing prosperity and the triumph of light over darkness. The
superior Reality can be experienced through this "intuitive perception" alone, as its full
knowledge is the result of an interiorized, transcendental consciousness which is not
accessible through the intellect.
The Vedas lead to the perfect understanding of reality and its essence, because they
reconnect the knower with what can be known, which is described in the philosophical peaksof the Scriptures as the totality of Being in all His unlimited manifestations. This all-pervading
Being has and gives bliss, since it is devoid of corruption, old age, death and re-birth. It is
beyond time, it is God or one of his expansions.
The ancient culture of India has always inspired a majority of the population of South-
West Asia, and also influenced the ancient Western world, as proved by modern scientific
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research. It is quite possible that the Greeks, considered the forefathers of Western thought,
did not create their philosophy out of nothing; but instead that their doctrines acted as a
valuable bridge for a much older knowledge. Among the many possible examples, we can
mention Orphism, one of the best known religious movements in Greece which spread from
the 6th century B.C. Orphism was based on rituals meant to purify the living being while
disengaging it from the "wheel of births", i.e. transmigration (metempsychosis) in various
bodies, including animals and vegetables. Such conception closely resembles the Vedic
doctrines ofkarma, samsara, and mukti, or moksha, which we shall mention later. Eraclitus,
Phytagoras, Socrates and Empedocles shared such doctrines, and even Plato drew extensively
from them.
Famous European thinkers, such as Shopenhauer, Nietzsche, Hegel, Thoreau and
Emerson came into contact with the Indian reality and expressed great appreciation for itsculture. Shopenhauer, for example, saw India as the land of original wisdom, the place to
which Europeans could trace back their origin, and the civilization from which they had been
influenced in a decisive way.
Studying ancient Indian texts, European scholars were surprised to find out that they
contained a very evolved body of knowledge that was anything but primitive; marked by
advanced developments in a number of fields such as astronomy, medicine, psychology,
grammar, logic, philosophy, music, and mathematics.
As we shall see in the course of our study, the traditional literature of India provides
an integrated and organic knowledge, full of implications on the practical and existential level
and aimed at the actual improvement of life quality. It proposes an interactive search,
conveying behavioural values and models capable of guiding every action of man in this
world; it offers an overall view of action, connected to concepts of cosmogony and
eschatology, and to the fundamental reasons for life and its aim. A philosophical system, no
matter how great and ingenious, would in fact be unsubstantial if it could not be applied
concretely to everyday life, thereby raising the level of consciousness and improving our
existence in a practical manner.
The Vedas are not only religious texts, but also vast bodies of symbols, doctrinal
formulas, and suggestions of existential values that find their place at the peak of ancient and
modern history, constituting the greatest adventure of the human intellect.
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The value of these works, precious synthesis of theory and practice, is not limited to a
certain population, geographical place and time span; it represents an eternal patrimony
available to mankind. They investigate the phenomenal and the noumenal, the physical and
psychic world, the transcendent dimension, matter and Spirit, embracing disciplines that range
from psychology to philosophy, from law to logic and physics and, last but not least, to the in-
depth reflection on subjects related to the sacred sphere in the broader and highest sense.
This ancient culture, foundation of religious thought and feeling for the Indian
population, represents the most ancient knowledge of humanity, a knowledge that has
maintained its worth and freshness in time, so much so that it is still of extraordinary interest
even today. Vedic conceptions of the structure of the material world, the body, and the human
mind constitute an important reference point for the avant-garde scientific world. Ever-
widening fields of archaeology, psychology, medicine and modern physics evaluate andconfirm the worth of ancient Vedic science.
Although they employ different methodologies and paths, the final scope of both
philosophical and traditional Indian literature is the spiritual realization of the living being and
the achievement ofmoksha, i.e. freedom from samsara. This cycle of embodied existence is
marked by the continuous succession of births and deaths, into which the conditioned beings
devoid ofatma-vidya, or knowledge of the self, are painfully forced. Moksha coincides with
the overcoming of avidya, spiritual lack of consciousness, and produces emancipation from
the suffering resulting from it. Man is thus allowed to reintegrate his historical person and his
spiritual self, and to move from the unconscious to the luminous conscience in order to
rediscover the Divine. The Supreme Being remains the sole and original Principle from which
everything emanates, even if it manifests Itself in an unlimited number of forms and names.
From an initial and superficial reading of the Vedic religious reality, it would seem
natural to speak of polytheism. However, such concept only reflects the surface of the Aryan
(Brahmin) culture, which on the contrary portrays a monotheistic religious thought of a
polymorphous nature, meaning that the different manifestations of the Divine represent the
manifold aspects of Its unity.
Therefore, beyond the apparent inconsistencies and ambiguities, Vedic works share a
common identifiable view of the world and a specific perspective of salvation results from the
multifarious mystical and metaphysical paths. This literature transmits basic principles and
values that are well rooted in the collective life of the Indians, and which give substance and
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cohesion to the various components of Hinduism, providing an organic and united, although
markedly differentiated, character.
This learning has exerted, and still is exerting, a grounding and unifying function on
the entire Indian civilization. Apart from some ideological degeneration, India has been able to
retain an almost intact religious and cultural identity in the course of the millennia, in spite of
the political, social and economical upheavals that it has so often experienced. We must also
underline, however, that the content of the Vedas, although perfectly preserved, is nowadays
unfortunately understood less and less in its essence and traditional values; especially
following the adulteration of such knowledge which started at the beginning of the nineteenth
century in the colonial and strongly Eurocentric environment.
The first indologists deserve credit for producing an enormous amount of precious
didactic instruments such as translations, Sanskrit dictionaries and critical editions of themajor Vedic works. Nonetheless, they were faced with an older, broader-ranging and more
value-driven culture than those known thus far; particularly Greco-Roman culture, at that time
the highest example of historical civilization. In the cultural, religious, and political climate of
the colonial period, as eminent scholars now amply confirm, the West orchestrated a real and
true denigration campaign meant to minimize Indian thought, thereby reducing it to myth and
extravaganza; in an attempt to ultimately discount its authentic value.
Moreover, during the 19th and 20th centuries, many Indian scholars, in reaction to the
economical, political and intellectual colonialism of the West, insisted on their legitimate right
to interpret their own history and culture. Sometimes, however, this interpretative process was
influenced by excessive nationalism and by a sentimental, romantic view of the past; and it has
often been conducted with poor scientific accuracy, therefore lacking an objective
consideration for the tradition and literature of ancient India.
In the course of the centuries, such deceiving factors have contributed to overshadow
the authentic meaning of this culture and to further hinder a correct approach to the
remarkably complex knowledge of Vedic civilization.
Important developments in Western scientific research, especially in the field of
archaeology, have recently demolished most of the commonly accepted theories taught as
proven and obvious facts from the beginning of the nineteenth century till just a few years ago.
As we shall closely examine in our subjects of study, increasing doubts have been raised
regarding different issues such as the "Aryan invasion," while sociology and anthropology
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have revised the meaning of "caste"; this word, by the way, is actually of Portuguese origin
and thus extraneous to the Vedic conception.
In the social-religious system of varna-ashrama-dharma, there are no hermetically
sealed and impassable classes, but functional divisions of society called varnas. These do not
correspond to a rigid birthright (jati), but to the actual qualities and aspirations of individuals.
The four varnas (social divisions) and the four ashrams (stages of life) warrant harmony and
reciprocal legitimization of the diverse individual beings. They are instruments for the
development of personality, allowing everyone, according to their guna-karma (tendencies
and experiences), to find their best position in society, and to progress through the finest
expression of their potential.
Over the millennia, this social subdivision has been ideologically adulterated, mostly
by those same people who considered themselves to be the depositaries of tradition, i.e. thesmarta brahmanas (caste brahmanas). Their rigid and restrictive interpretation of birthright
concealed the real purpose of gaining and preserving privileges, among which those coming
from the monopoly of the religious rituals. This practice has caused the degeneration of the
entire Indian social class system, to the point of reducing varna-ashrama-dharma to an unjust
instrument of oppression at the expense of the weaker classes.
It is in this situation that European scholars have found in India since the 15th century.
By extending this phenomenon to the past millennia, and mistaking it for the original model
described in the Vedic literature, the selfsame scholars then spread the idea to the West under
the name of "the caste system".
Our studies find a place in this climate of cultural renewal, a climate that induces us to
re-think human history from a broader perspective. Today we can in fact consider the
historical events that took place outside or even within the Indian environment with a more
critical eye; and view those events in light of the many misunderstandings they caused
regarding Vedic civilization. We intend to offer knowledge of this civilization as objectively
as possible, and study its various cultural expressions according to the parameters of the
tradition they belong to, utilizing the criteria of modern scientific research in the proper
context.
II. Revelation and Tradition: Shruti and Smriti
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The ancient sacred literature of India is divided in Shruti and Smriti. Shruti or
Revelation (lit. listening) is the collection of sacred scriptures containing the knowledge
revealed by God to the rishis, the ancient sages who heard it through inspired perception in a
state of divine contemplation. It is for this reason that they are classified as apaurusheya, or of
non-human origin.
Smriti or tradition (lit. recollection, memory) is the collection of texts produced
within the Aryan civilization that constitutes the exegesis, or traditional commentaries, on the
works of the Revelation. This literature recording the history, culture, language, and customs
of Brahmin society forms a harmonious unity with the knowledge of the Shruti on which it is
based.
Smriti can be defined as a tree, whereas Shruti is the seed. As a matter of fact, Smriti,
as it is drawn from Shruti, celebrates and expands the truths contained within it while
sustaining the philosophical conclusions of the Revelation with rigorous faith. Shruti and
Smriti are thus considered of equal value. In case of contrast or discord between these two
sources of knowledge, the first one is to be held as the most reliable and authoritative.
The Shruti literature contains four Vedic Samhitas1, also defined as Vedas in the
proper sense of the word, are known as Rigveda, Samaveda, Yajurveda andAtharvaveda, the
Brahmanas, theAranyakas, and the Upanishads.
The Four Samhitas
Rigveda-samhita: collection of hymns. This text is the most ancient known to
humanity and contains more than one thousand hymns, most of them in praise of various
celestial beings, or devas2. TheRigveda is used mainly in cults of worship meant for material
gains such as protection, long life, healthy children and good harvests from various deities.
1Lit. put together, united; Samhita can thus be translated as collection.
2 Celestial beings in charge of different functions within the Universe; see for example Rigveda I.24: To Varuna
andRigveda II.12: To Indra. The Sanskrit word deva does not indicate God, but a specific category of celestial
beings. They are indeed endowed with superhuman powers, but limited to the control over numerous natural
phenomena; a kind of administrators, appointed by the Supreme Being for the preservation of the universal
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The Samhita opens with a hymn dedicated to Agni3, a deva presiding over sacrifice,
and this is evidence of the importance given to sacrificial activity in Vedic times. In Rigveda
we also find eschatological and cosmogonical subjects expressed through myths and symbols,
such as the genesis of the universe and the origin of the devas.
TheRigveda written in verse is a kind of liturgical manual for one of the four priests
performing Vedic sacrifices (agnihotra). This minister, called hotar (the invoker), had the
responsibility of inviting the devas to participate in a sacrificial ceremony.
Aside from Indra, Mitra and Varuna, one of the most celebrated deities in theRigveda
is Savitror Surya, the Sun deva who gives life to all beings and represents the cosmic order to
which humans should adhere in perfect harmony so as to obtain peace, prosperity and
protection. Surya is also bearer of spiritual illumination:
From Savitr the God, wise supreme Spirit, we crave that gift most
worthy to be sought, by which he grants his worshipers protection.
His rays vouchsafe to us the great Gods boon.
Sustainer of the Heaven, Lord of the cosmos, this sage puts on his
golden-coloured mail. Clear-sighted, far-extending, filling the
heavens, Savitr has brought bliss our lips must praise.
Amply he fills the realms of Earth and Heaven; in tune with his
own being he sings the hymn.
The God, with arms outstretched, all creatures fosters, arousing,
lulling all life with his rays.
He lights up all things, guards each holy ordinance. None can
deceive him, the great God, the radiant.
He has stretched our his arms to all earth dwellers. Maintaining
his own laws he runs his course.
With his own greatness Savitr has filled the three domains of space,
three worlds, three heavens. He moves the threefold heaven and
threefold Earth. With ordinances three he himself protects us.
order. All these powerful beings are in fact His emanations, expression of His infinite divine powers ( shakti).
Cfr.Mundaka UpanishadII.1.7.3 The Deva of fire, who devours sacrificial offerings, tendered with the triple repetition of the term svaha
(oblation). It is worth noting that the Vedic pantheon is well structured and characterized by the definite
hierarchies of celestial beings, each one having specific duties and features.
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Most gracious God, life-stirrer, bringer of slumber, controller of
all, what moves not and what moves, may Savitr the God vouchsafe us
shelter and security, distress held thrice at bay.
God Savitr comes nigh with changing seasons. May he enhance our
stock of food and sons! May he grant strength through days and
nights to follow and may he send us wealth with progeny.4
Although theRigveda is composed of hymns addressed to various deities of the Vedic
pantheon, in some passages especially a consciousness of the fact that they are nothing but
different aspects of the same unique Supreme Being, identified as Vishnu can be found. In
Rigveda in fact, the abode of Vishnu is defined as the highest of all abodes, paramampadam5:
They call him Indra, Mitra, Varuna, Agni or the heavenly sunbird
Garutmat. The seers call in many ways that which is One6
God is truly unique although He is described in various ways, as His functions are
multiple and His divine attributes are innumerable. Compared to Him, the Infinite Being, we
are indeed minute. According to Vedic texts, humans offer invocations to this Divine One by
means of various epithets in accordance with His qualities and functions:
So often we prefer to call Him Agni (the foremost adorable),
sometimes Indra (the most resplendent), sometimes Varuna (the most
venerable), sometimes as Aryaman (the supreme lawgiver); He alone
is the divine virility and vitality in us, and is therefore known as
Rudra; He verily is the Savitr since everything is born of Him; He is
Divya (effulgent); He is the law-abider, and hence is known as Yama;
He alone is the measure and a benevolent friend to us, and hence His
name is Mitra; He is the supreme Lord and therefore Brihaspati and
Brahman; He pervades the entire universe and hence he is Vishnu; He
is blissful and hence known as Soma, and on account of His
4Rigveda IV.53.5Rigveda I.22.20-21.
6Rigveda I.164.46.
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benevolence and kindness, He is called Shiva, Shankara and
Mayaskara [...]; He is one, though seers call Him with various names,
such as Indra, Mitra, Varuna, Agni, Divya, Suparna, Garutman, Yama
e Matarishvan7.
The following hymn refers to the famous lila (divine play) of Vishnus triple step
(trivikrama), narrated in a masterly manner in the Bhagavata Purana8. With His first two
steps, the God of the gods - for the occasion Vamana deva, the dwarfbrahmacari - covered
the three worlds; and then with His third step, He put His foot on the head of the devoted King
Bali.
In sacrificial rituals, Vishnu is celebrated as the deity embracing and transcending timeand space. His triple steps are therefore to be interpreted also in this sense:
I will proclaim the mighty deeds of Vishnu who measured out the
earthly regions and propped the heavens above, accomplishing in his
course three mighty strides.
For this his prowess Vishnu is acclaimed. He inhabits the
mountains, like a savage beast wandering at will; in his three mighty
paces are set all worlds.
Now may my prayer ascend to the far-striding Vishnu, the Bull,
who dwells upon the mountains, to him who unaided measured with
threefold step these far-flung spheres.
The marks of his three strides are filled with honey
imperishable; each is cause of joy. Alone he supports the three spheres
Earth and Sky and things living.
May I attain to Vishnus glorious mansions where the fainthful
rejoice, where close beside the Strider within his highest footstep
springs the well of purest honey!
7Cit.RigvedaSamhita. VedaPratishthana, New Delhi, vol. 1. p. 6-7.
8 Canto VIII, chapters 18 to 22.
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O for your realms where dwell the tireless oxen9 abundantly
furnished with horns, whence shins from the highest step of the widely
striding Hero, his multiple splendors!10
Samaveda-Samhita: Collection of melodies. These melodies were used by the priest
udgatar(the chanter, from the root-word utmeaning intonation, breath) to accompany the
preparation and offering of sacrifice. The Samaveda stanzas are used mainly in ritual and are
not of much significance from a literary point of view. The great majority of them derive from
the Rigveda. A considerable contribution of the Samaveda is that it constitutes the most
ancient model of liturgical music, with every stanza corresponding to a precise melody. The
Samaveda however contains only the lyrics of the hymns, not the melodies, while the musical
annotations are contained in proper manuals called gana.
Yajurveda-Samhita: Collection of sacrificial formulas (the Sanskrit root-wordyaj stands for
to sacrifice, offer, worship). This text can be considered a real collection of mantras,
formulas and prayers with which the minister (adhvaryu) accompanied the single moments of
the sacrifice. In the Yajurveda, the ritual act is described as valid and powerful in itself, as
such even devas and stars could be bent to the celebrants will. According to brahminical
literature, a sacrifice or yajna is an action par excellence; thanks to which material reality
ceases to be an encumbrance tying one to conditioned existence. A properly executed sacrifice
then becomes an instrument with which to fathom the supreme reality. Sacrifice is the heart of
the Universe; based on the sacred word, it represents the foundation and support for all that is,
defends against all evil, characterises an upright life, and is the source of power for the devas
themselves. Sacrificial activity acts on and transforms matter, both in its physical
manifestations (aggregates of earth, water, fire, air and ether), and its psychic ones (sense
faculties, mind, intellect and distorted conception of ego). Sacrifice is movement, alteration,
reaction; it is the supreme means that allows the individual being to break free of his shackles
made of selfish actions and re-harmonize with the cosmic order.
The technology concerning Vedic sacrifice, carefully described in the Brahmanas, is
centred on the sacrificial fire, Agni (from which derive names like agnishtoma or agnihotra
9It refers to Indra and Vishnu, that in theRigveda are in close relation, so in a hymn they are invoked together.
10Rigveda I.154.
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indicating various categories of fire sacrifices)11
, that unites the world of humans to the world
ofdevas, carrying to the latter the sacrificial offerings of the former. As a matter of fact, Yajna
is a powerful instrument by means of which the cosmic economy is maintained: humans offer
sacrifices to celestial beings who, if satisfied, provide them with all they need to lead a well-
balanced life in harmony with cosmic laws.12
Everything is grounded in sacrifice the devas, human beings, that which is
sacrificed, and he who sacrifices, the stars, the universe, and all creatures. The ritual grants
perpetual and renewed genesis to the universe and to life; it is a manifestation of the rhythmic
flow of vital dynamics. The Universe and individual beings express the essence of their
connection through sacrifice, an exceptional way to connect to the supreme order (dharma)13.
The universe sustains the life of all beings with food, air, water, intelligence, and all that
everyone needs to live a harmonious earthly existence while elevating ones consciousness, inview of a deeper spiritual comprehension.
In the Yajurveda, Vishnu has absolute prominence over all other deities and is often
identified with the sacrificial act itself (Yajna-purusha).
A rather interesting point, both from the linguistic and literary point of view, is that
this Samhita also contains a great number of verses drawn fromRigveda and makes broad use
of complex figures of speech and puns. The Yajurveda has come to us in two different
versions called Shuklayajurveda or white Yajurveda and Krishnayajurveda or black
Yajurveda. White (shukla) and black (krishna), refer to the fact that while the first version is
composed exclusively ofmantras (and is therefore defined white or pure, because devoid
11Agnishtoma literally means hymn of praise to Agni; it is a solemn sacrifice where soma is offered, a juice
extracted from an unidentified creeper, described as the celestial drink of immortality and happiness; it lasts five
days and is accompanied by recitation of twelve hymns. The agnihotra is a fire sacrifice. There are various
types of agnihotra or fire sacrifices; the daily one is known after the name of Trinaciketa, because it was
revealed to Naciketa by the deva of death and dharma, Yamaraja. This specific Agnihotra is among the basic
duties of a religious disciple and is performed three times a day: at dawn, midday and sunset.12
Cit. Bhagavad-gita III.10: In the beginning of creation, the Lord of all creatures sent forth generations of
men and demigods, along with sacrifices for Vishnu, and blessed them by saying: Be thou happy by this yajna
[sacrifice], because its performance will bestow upon you everything desirable for living happily and achieving
liberation.13
Among various meanings of the term dharma we remind here those of law, duty, religiosity, justice, natureand quality, referred to objects or persons. Dharma is also the divine social cosmic order that regulates and
sustains life for humans and for the Universe (the Sanskrit root-word dhr means to support, to sustain).Dharma is not an artificial order based on the repression of ones deep urges, it is rather the universal principle
inscribed almost as genetic code in the inner self of every creature. Its violation causes an unnatural, restraining
and pathologic condition, inevitably marked by conflicts and sufferings. Precisely on the basis of this deep
consciousness, in Indian traditional society religiosity is not taken as mere rituality, maybe executed passively
and in any case relegated to a confined circle of existence; on the contrary, it represents the way of life
permeating the individual in all his anthropological totality, as indicated by the binomial religion-nature
[characteristic of every living being], perfectly rendered by the concept ofdharma.
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of any addition); the second one contains comments explaining the meaning of sacrificial
formulas and the symbolism of ritual practices as well. Like all works meant to elaborate and
comment on psychological, philosophical and theological assumptions, the blackYajurveda is
fundamental for a deep and total understanding of the white Yajurveda.
Following are some hymns taken from Yajurveda. The first one expresses the
realization that the source of every happiness and every physical, psychic and spiritual well-
being lies within the Divine and not therefore within the human being, who is unable to
perform his duties and to overcome the difficulties of material existence without contribution
from a higher dimension:
You are Energy, give me energy;
your are Courage, give me courage;you are Strength, give me strength;
you are Vigour, give me vigour;
you are Zeal, give me zeal;
you are Victory, give me victory14
In the second hymn again the sense and purpose of Shruti is found: liberation from
material conditioning (moksha). Numerous are the ways that lead to such liberation - ethically
correct action (dharma), knowledge (jnana), and pure love for God (bhakti)15
:
I know that Primordial Man, golden as the sun, beyond darkenss.
Knowing him a man even now becomes immortal. This is the way to
attain him, there is no other16
Atharvaveda-Samhita: Collection of magic hymns. This Samhita was not originally
included among the texts of Vedic wisdom, which were together known as trayi-vidya, or
14Yajurveda XIX.9.15
Bhakti, a key concept for Hinduism, is the devotion to God in His personal form, mainly Vishnu-Krishna.
Through bhakti devotee and Divinity are tied up by mutual love and enjoy the same state of bliss (the term in
fact derives from the root-word bhaj meaning both to worship and to take part in).Bhakti is together loving
devotion and participation in the nature of God, who reveals Himself to His devotee and gives him illumination,
truth, love and mercy.16Yajurveda XXXI.18.
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triple knowledge17
. One reason for this omission is that its verses are not considered as
stylish as the ones of the other three collections, and are therefore not quite worthy of being
listed among sacrificial formulas. The content as well is considered distant from brahminical
religiosity and Vedic ritual. In the Atharvaveda in fact, magic spells, prayers, invocations and
sacrificial formulas for human everyday activities are found. There are hymns invoking a
generous harvest, long life, good health, victory in battle, wealth, family concord, recovery
from illness, and the like. These formulas could change the natural course of the events, both
for better and for worse. Their efficacy depended on a correct recitation; even the slightest
mistake - an alteration of a pause or an accent, the wrong pronunciation of a vowel or a
consonant group for example - could distort the meaning of the ritual and provoke effects
contrary to those desired. The influence of the sacred word is fundamental in sacrifice; it is the
mantras uttered by the celebrants that operate on the physical dimension in order to achieve ametaphysical end. The sacrificial formula elevating the consciousness of the performer
because this is the essential component of the sacrifice, the consciousness of those who
sacrifice grants him what otherwise would not be obtainable.
The importance given to liturgical chant in ritual practices derives from the
understanding that only one who is conscious of its sacred nature can reap the real fruits of
sacrifice.
TheAtharvavedaSamhita was assigned to the Vedic priest brahmana or atharvaveda.
This priest was considered the topmost priest among those celebrating sacrifices (the hotar,
adhvaryu and udgatar), as not only did he identify every negative aspect or real mistake
committed during the complex ritual activity, but he also had the task of dissolving said
sacrifice through mental force, skill, and superior knowledge of the highest truth. It was he
who made the sacrifice perfect from a ritualistic point of view and therefore pure and
effective.
This collection is not lacking in passages of high literary value and hymns of inspired
poetry with spiritual and cosmogonical content describing the creation of the world and the
search for the absolute truth, that truth beyond the phenomoenical world. Among the various
exemplary hymns of this work quoted here is the one asking for the power to overcome every
fear while taking refuge in the Supreme Being and re-establishing a relationship of harmony
with the Creator, the Creation and all creatures. According to the ancient philosophical
17The trayi-vidya comprisesRig, Sama and YajurVeda.
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thought of India, fear is in fact due to the perception of duality, when one feels separated from
his real self, from God and the whole creation:
Breathe on us fearlessness, Heaven and Earth! By the strength of
God, by the Light of God, may we be free from fear!
May the boundless atmosphere set us in fearlessness!
May the offering of the seven Seers set us in fearlessness!
From the North and the South, the East and the West let the Light
of God direct on this village sustenance, welfare, and ease.
May the Power of God grant us freedom from foes, removing all
fear, deflecting all wrath.
Below and above,Behind and before,
Grant us freedom from enemies, o Power of God.18
From that which we fear, o Lord, make us fearless. O bounteous
One, assiste us with your aid. Drive far the malevolent, the foeman.
Indra, the generous giver, we invoke. May we please all creatures,
both two-legged and four-legged!
Let not the armies of our foes overwhelm us! Destroy all evil
spirits!
Indra is the Saviour who kills the Demon, our longed-for protector,
coming from afar. May he defend us from the farthest point, from the
middle, from behind, and from before!
Lead us to a wide worlds, o wise one, to heavenly ligth,
fearlessness, and blessing. Strong are your arms, o powerful Lord. We
resort to your infinite refuge.
May the atmosphere we breathe breathe fearlessness into us:
fearlessness on earth and fearlessness in heaven!
May fearlessness guard us behind and before!
May fearlessness surround us above and below!
18Atharvaveda VI.40.
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May we be without fear of friend and foe!
May we be without fear of the known and the unknown!
May we be without fear by night and by day!
Let all the world be my friend!19
The Samhitas are also calledMantra-samhitas because they are composed of various
types of hymns or mantras: invocations, benedictions, sacrificial formulas, liturgical prayers,
exorcisms, and so on.Mantra literally means instrument of thought, an instrument that helps
to reflect and meditate; indicating as well a sacred word, the Vedic hymn, the mystic verse, the
spiritual sound vibration, the sacred formula addressed to a specific Deity20:
The mantras contained in the Vedas are mainly meant to praise and win graces from
the various devas, such as Indra, Agni, Varuna, Mitra, and are used above all during thecelebration of sacrifices (yajna) described in the middle part of the Vedas, especially in the
section called Karma-kanda, which will be described further on. According to tradition, these
hymns are instruments operating directly through sound, both the material sound vibration and
its relative component of consciousness, resulting in a deliberate transformation of reality both
physical and psychological. These mantras are all but naive and primitive invocations, quite
the reverse; they reveal a formal perfection and a potent evocative nature.
These hymns have liturgical value, and are not structured in the manner of speculative
speech with its beginning, development, and conclusion. They do not explain; their language
takes for granted the knowledge of the doctrine to which they refer. Therefore, in order to
comprehend the Vedas it is necessary to study the Smriti literature as well. Each Samhita
generally includes theBrahmanas.
The Brahmanas: texts related to the Brahman21
, the spiritual reality, or texts for
brahmanas, theologians, Vedic teachers and priests. The Brahmanas are the books of
sacrificial science, treatises written in prose that give both logical and mystical explanations
regarding what happens during rituals, recounting their origin, and clarifying the connection
between objects on the sacrificial arena and their cosmic counterparts. They constitute a kind
19Atharvaveda XIX.15.
20 For instance: om keshavaya namah, I offer my obeisances to Keshava.21 Spirit, Absolute, Supreme Reality (Paramartha), trascendental Truth (Paramtattva). The term Brahman,
morphologically built up on the verbal root-word brih, meaning to grow or to expand, indicates the spiritual
essence: all-pervading, infinitely vast, without limits. It corresponds to the concept of Spirit in Western theology.
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of manual meant to facilitate the execution of sacrifices which requested such meticulousness
and precision of procedure that a slightest mistake would not only invalidate every effort, but
actually lead to something different, sometimes even to the opposite of what is longed for.
These works containing philosophical and theological speculations illustrate those fine
dynamics activated by the liturgical act in order to achieve the desired end.
One of the most important Brahmanas is the Shatapathabrahmana or Brahmana of
one hundred paths22
[for self-realization], belonging to the white Yajurveda, serving the
functions of the adhvaryu. Here is the amplest Brahmana of all; indeed, it contains a gold
mine of precious information on religion and social organization showing the level of
elaboration reached by ancient Indian thought. It abounds in detail-rich narrations presented in
epic poetry such as Mahabharata, Ramayana, and the Puranas - and it also exploressubjects dealt with by Samkhya philosophy.
The final part of this Brahmana contains the BrihadaranyakaUpanishad, one of the
works with the most significant content representing the seed for numerous doctrines of
subsequent schools. Practically there is no Indian philosophical system that makes no
reference to this work in some way, be it explicitly or implicitly. Herewith follows an example
taken from the Shatapathabrahmana:
The question arises, Which is the better, the man who sacrifices
to the Self, or the man who sacrifices to the Gods? The man who
sacrifices to the Self must be the reply, for he who sacrifices to the
Self is also the one who possesses the knowledge that through his
sacrifice his body is brought to completion, through this sacrifice his
body finds its proper place. Just as a snake rids itself of its dead skin,
so the man who performs sacrifice rids himself of his mortal body, that
is to say, of sin, and by dint of verses, formulas, Vedic melodies, and
offerings takes possession of the heavenly realm23
22One hundred are the adhyaya or sections that constitute the book.
23Shatapathabrahmana XI.2.6.13.
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The Aranyakas: texts of the woods, used by ascetic hermits24
who retired to the
forest (aranya) to practice interior sacrifice and devote themselves to a life of rigorous
renunciation and meditation in order to contemplate the self and realize the dimension of the
Spirit:
He who lives in us as our guide, who is one, and yet appears in
many forms, in whom the hundred lights of heaven are one, in whom
the Vedas are one, in whom the priests are one he is the spiritual
atman within the person25
TheAranyakas, as well as theBrahmanas, are associated to the Vedic Samhitas: to the
Rigveda apply the Aitareya-aranyaka and the Kaushitaki-aranyaka; to the Yajurveda, the
Taittiriya-aranyaka; to the Samaveda, the Aranyakasamhita. As for the content, these worksdo not describe ritual acts and liturgical rules but rather explain their symbolic value. The
Aranyakas are generally considered a connecting link between the Brahmanas and the
speculative literature of the Upanishads.
The Upanishads: sessions with the Guru. The word Upanishad derives from the
Sanskrit root-word sadto sit down, tied to the adverbs of place upa (near to) and ni (under,
below), as a whole indicating the position taken by the disciple who sits at the Masters feet to
listen to his teachings. In a broad sense, it could be translated as esoteric teachings, or
secret doctrine, a proof of the eminently initiatory value of this knowledge perceived by the
rishi thanks to his meditative experience.
Among all the existing Upanishads (there are more than three hundred), 108 are
considered authentic. They are acknowledged by the traditional schools (Sampradaya), and
listed in theMuktika Upanishad. Among these, fourteen are regarded as the most ancient and
important, and as such certainly the most often quoted in the philosophical systems of classical
Indian thought (Shad Darshana)26
. They are called Vedic Upanishads since they can be
attributed to the various schools related to the Vedic Samhitas. These works are namely:
Brihadaranyaka, Chandogya, Taittiriya, Aitareya, Kaushitaki, Kena, Isha, Katha,
Shvetashvatara, Mundaka, Mahanarayana, Prashna, Maitrayaniya, and Mandukya.
24 This is the social condition ofvanaprastha, see note 17.25
TaittiriyaAranyaka III.11.1.26 See chapter V,Literature of the Six Darshana.
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In their entirety, the Upanishads constitute the Vedanta, the conclusive part of the
Vedas (Veda-anta), but also the final scope or essence of the Vedas, the utmost inference of
Vedic speculative logic. Starting from short doctrinal formulations taken from the four
Samhitas, the so-called maha-vakya (great sayings), the Upanishadical rishis have elaborated
philosophical speculations of rare metaphysical depth, with a subjective language full of
introspective visions27
, making the Upanishads one of the highest expressions of thought and
literature of all times.
These works, written both in prose and verse, reveal the tight net relating the
individual to the Universe; they analyze the relationship between microcosm and macrocosm,
opening up a vision of reality founded on a strong connection between self and Superself,
minute brahman and Supreme Brahman, the final essence that sustains everything and is thesource of everything.
The correspondence between microcosm and macrocosm reaches its culmination in
the statement asserting the qualitative identity of atman and Brahman, the fundamental
principle of all that is:
This atman is the Lord of all beings, the King of all beings. Just as
the spokes are fixed in the hub and the rim of a chariot wheel, in the
same way all these beings, all the Gods, all the worlds, all life breaths,
all these selves, are fixed in the atman28
. [...] Brahman has not an
earlier or a later, has neither inside nor outside. Brahman is the
atman, the all-experiencing. This is the teaching.29
As a thousand sparks from a fire well blazing spring forth, each
one like the rest, so from the Imperishable all kinds of beings come
forth and to him return. Divine and incorporal is the universal Spirit;
he is inside and outside, he is the unborn30
27 The Upanishads expose in fact an intuitive knowledge, of non-systematic nature.28BrihadaranyakaUpanishadII.5.15.29
BrihadaranyakaUpanishadII.5.19.30MundakaUpanishadII.1-2.
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The one God, hidden in all beings, all-pervading, the atman
existent within every being, the surveyor of all actions, dwelling in all
creatures, the witness, the spirit, the unique, free from attributes.31
Yajnavalkya, famous and great Master of theBrihadaranyakaUpanishad, on the eve
of his retirement to the forest for meditation, reveals to his wife Maitreyi that knowledge that
alone grants immortality32
:
Yajnavalkya said: It is not for love of a husband that a husband
is loved, but rather for love of the atman. Nor is it for love of a wife
that a wife is loved but rather for love of the atman. Nor is it for love
of sons that sons are loved but rather for love of the atman. Nor is itfor love of wealth that wealth is loved but rather for love of the atman.
[...]Nor is it for love of all that all is loved but rather for love of the
atman. It is the atman that should be seen, heard, thought about and
deeply pondered. O Maitreyi, it is only by seeing, hearing, thinking
about and deeply pondering this atman that all this universe is known.
33
In the Upanishads articulated and efficient descriptions of the Universe, of the interior
experience, deep explanations on different states of consciousness, and on the human
personality in its numerous components - perceptive, instinctive, thinking, imaginative,
volitional, emotional, intellectual, intuitive, and spiritual can be found. These texts indicate
the way for a perfect guide of ones psychic becoming, and analyse the connection between
subjective, objective, and absolute realities. There are also reflections on dharma, karma
doctrine, samsara, and the sacrificial act. In these texts, the fire sacrifice34
, fully documented
in the four Veda Samhitas and in all Vedic literature, is analysed, celebrated symbolically in
the beings inner nature, and then transcended in favour of another type ofyajna aimed at self
31ShvetashvataraUpanishadVI.11.
32BrihadaranyakaUpanishadII.4.3.
33BrihadaranyakaUpanishadII.4.5.34 We remind here that sacrifice makes use of a series of physical elements essential to the execution of the ritual
and of a vast variety of libations offered into the sacrificial fire according to complicated procedures. The
reciting of sacred formulas accompanies the whole ritual practice.
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knowledge characterized by deep meditation and offering of the sense objects into the fire of
ones controlled mind.35 The renunciation of these objects through mind control is typical of
the yogi whose sacrifice is centred on meditation (dhyana) and emotional detachment from
what could hinder spiritual realization (vairagya).
Depending on individual guna36and karma, some persons may feel more inclined to
fire sacrifice, others to meditation, while others lean toward bhakti, the highest of all forms of
sacrifice and ascetic practices characterized by trusting love and deep devotion to the Supreme
Brahman. Three large categories ofyajna can then be delineated: those officiated through fire,
those officiated in ones mind (meditation), and those officiated in ones heart (bhakti).
As will be seen later, these different procedures correspond to different paths of spiritual
realization, respectively karma-marga (the path of action), jnana-marga (the path knowledgeand meditation), and bhakti-marga (the path of loving devotion to God). In accordance with
tradition, the fire sacrifice, nowadays rarely performed, is a form ofyajna not suitable for the
present era.37
. Every cosmic era (yuga)38
has its specific type ofdharma or religiosity. The
agnihotra was timely performed during treta-yuga, when persons could have extraordinary
intellectual and mnemonic capabilities, greater longevity, and better environmental conditions,
all requisite elements for a correct performance of complex rituals.
35Bhagavad-gita IV.27: Others, who are interested in achieving spiritual realization through control of mind
and senses , offer the functions of all the senses , and of the life breath , as oblations into the fire of the controlled
mind.36 According to the Samkhya school, from Nature (prakriti) spring three kinds of energy that determine the
conditioning of the jivabhutas, the embodied beings, namely: tamoguna, characterized by the colour black,
corresponds to lethargy, darkness, laziness, torpor, dullness, disorder, delay, lack of clear sight. Rajoguna,
characterized by red, corresponds to frenzied action, excitement, anxiety, strong selfish desires, avidity,
creativeness, competitiveness, antagonistic spirit. Sattvaguna, whose colour is white, corresponds to reflection,
equilibrium, lightness, luminosity, altruism, far-sightedness and harmony. The term guna has many meanings,
among which that of rope is symbolic; these energies, in fact, bind the living being to the phenomenal world.37
According to the tradition, our times correspond to the Kali-yuga, the last of the four eras, that succeed
cyclically, and characterize the cosmic becoming. It has begun five thousand years ago, and it is compared to the
winter season because of its degrading and deteriorating aspects. In this era hatred and discord prevail (the termkali precisely means quarrel) as well as the progressive refusal of religious principles and an impoverishment
of the human beings psychophysical and intellectual resources; we are less and less able to conceptualise,
memorize and understand metaphysical truth. Cfr. Bhagavata Purana I.1.10: O learned sage, in this iron age,
the age ofKali, men live only for some years, they are always irascible, lazy, bewildered, unlucky and above all
continually troubled.38 According to Puranic cosmogony, every cosmic cycle (kalpa) is constituted of 1.000 mahayuga, each one
divided into 4 ages: satya-yuga, treta-yuga, dvapara-yuga and, fourth and last, kali-yuga. The four cosmic ages,
during which the universes are created, maintained and reabsorbed in an uninterrupted cycle, are subject to
progressive decay, reaching its highest point at the end ofkali-yuga.
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In dvapara-yuga however, theyugadharma39was worshipping the Deity in the temple
(arcanam); dvaparayuga is, in fact, the era when big temples were built in India and many
other parts of the world. The Shruti and Smriti literature, and above all the Puranas and
the Itihasa, explain that the yuga-dharma for the current era, Kali-yuga, is bhakti; that is,
acting with love and devotion for the satisfaction of the Supreme Lord, Brahman, the
incomparable One, the God of all devas, the Origin of life and of the worlds, the One who is
above everything and controls everything (Ishvara), the highest Source of every beauty and
every fascination (Krishna)40
. By means ofbhakti, potentially available to all, it is possible to
rediscover our original nature, to reconnect with the Divine,41
and to rise to the highest level of
consciousness, something attainable in the past only after long and complex ascetic practices42
which would be unthinkable to perform nowadays.
Krishna, who in the Bhagavad-gita proclaims Himself as the utmost recipient of all
different forms of sacrifice and austerity (bhoktaram yajna-tapasam)43
, explains to Arjuna the
essence ofyajna in view ofbhakti.
Work done as a sacrifice for Vishnu has to be performed,
otherwise work causes bondage in this material world. Therefore, o
son of Kunti, perform your prescribed duties for Vishnus satisfaction,
and in that way you will always remain free from bondage44
According to Hindovedic tradition, all forms of sacrifice, even if different in time and
ways performed, lead to realization of the Divine. Although apparently based on a quasi profit
relationship with the Divinity to whom the celebrant turns for the sole purpose of obtaining the
benefits of material nature, even ritualistic religiosity centred on the sacrificial fire as
described in the Karma-kanda section of the Vedas, in time can make one develop a higher
39 The method of self-realization prescribed for eachyuga (cosmic age).40
According to Nirukta Dictionary of Sanskrit etymology, the term Krishna is made up of krish fascination,attraction, but also existence, and of na spiritual pleasure, bliss. Therefore Krishna is identified with the
original Source of every fascination and happiness, the personal God, ready to help, to sympathize, to grant His
grace (prasada) to he who surrenders unto Him, bestowing liberation from the influences of material nature and,
in the end, bhakti.41
The concept of union with the Supreme Lord is perfectly expressed by the term yoga, that derives from the
rootyuj (unite, connect).The aim ofyoga is to awaken the self and bring it back to the contemplation of Truth.42 Austerity is theyuga-dharma for the age ofSatya or Krita.43
Bhagavad-gita V.29.44Bhagavad-gita III.9.
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level of consciousness. By means of this ritualistic practice and by virtue of the supreme
principle of socio-cosmic economy that unites the human natural terrestrial world and the
celestial sphere in a reciprocal relationship, individuals can satisfy their worldly desires in the
end, bearing in mind a view to realizing that the obtained benefits are temporary, ephemeral,
and do not meet the beings deepest needs, of which permanent happiness is the basest of all.
It is precisely on the strength of this comprehension that the child sage Naciketa,
protagonist of the Katha Upanishad, decides not to accept the opulent gifts offered by Yama,
the deva of death; magnificent horse carts, gold, land, servants, beautiful women that, as
Naciketa says, will be all taken away from him at the time of death. The real spiritual seekers
main point is the consciousness that authentic eternal happiness (ananda) is only possible by
walking the path of self-realization:
Ephemeral these [girls]; Death, they wear out the vigour of all the
senses of man. Even the longest life is indeed short. So keep thy horses,
dance and song for thyself.
Man is not to be satisfied with wealth. Moreover, will this wealth
last once we have seen thee? We shall also live as long as you
rule.[]
Having reached the imperishable, immortal ones, what mortal,
being perishable himself and knowing [the more worthy boons to be
received from them], can exult in living very long, after scrutinizing
the enjoyments of dancing and singing?
Tell me, Death, about that supreme Life after death, regarding
which they have doubt. Naciketas does not choose any boon other than
that incomprehensible one.
[Yama said:] One thing is the good and quite different indeed is
the pleasant; they both bind the purusha with different objectives.
Blessed is he who between these two chooses the good alone, but he
who chooses what is pleasant loses the true goal.
Both the good and the pleasant approach man; the wise one
discriminates between the two, having examined them well. The wise
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man prefers the good to the pleasant, but the fool chooses the pleasant,
through avarice and attachment.
So thou, o Naciketas, hast renounced all those pleasurable objects
of love and those pleasant in appearance, having pondered over them
well. Thou hast not gone into this path of wealth in which many men
perish.
Wide apart and leading to different ends are these two: ignorance
and what is known as knowledge. I consider Naciketas an aspirant of
knowledge because much prospect did not shake him.
Fools dwelling in the very midst of ignorance, yet vainly fancying
themselves to be wise and learned, go round and round staggering to
and fro, like blind men led by the blind.To the ignorant befooled by the delusion of wealth, the path of the
hereafter never appears. This is the only world and there is no
other. He who thinks thus falls into my control again and again.
Even to hear of it is not available to many; many, even having
heard of it, cannot comprehend; wonderful is its teacher and equally
clever the pupil. Wonderful indeed is he who comprehends it when
taught by an able preceptor. []
The consummate fulfilment of all desires, the foundation of the
universe, the endless fruit of all rites, the other shore where there is no
fear, the most adorable and great, the exalted resort, the basis of life45,
even having seen that, thou, being intelligent o Naciketas, hast
rejected it with firm resolve.
The wise man relinquishes both joy and sorrow, having realised by
means of meditation on the inner self, that ancient effulgent One, hard
to be seen, subtle, immanent, seated in the heart, and residing within
the body.46
The Smriti literature comprises: Puranas, Itihasas, Shastras, Tantras, Sutras, and
Vedangas. Puranas, classified as Maha-puranas (the eighteen major Puranas) and Upa-
45
This description refers to the highest possible pleasures available in the material realm (Svarga planets).46Katha UpanishadI.1. 26-29; I.2.1-7; 11-12.
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puranas (the eighteen minor o secondary Puranas) are attributed to the sage Vyasadeva47
, who
perceived them through divine Revelation; because of this, they are regarded together with the
Itihasas, as the fifth Veda, and as valuable as the Vedic Samhitas, as confirmed by
ChandogyaUpanishadVII.1.2 and 7.11:
Narada said: I know, sir, the Rigveda, the Yajurveda, the
Samaveda, the Atharvaveda as the fourth; as the fifth [Veda], the
Ancient Stories. [I know further] the Veda of Vedas, the ritual for
ancestors, calculus, augural sciences, the knowledge of the signs of the
times, dialectics, ethics and political sciences, sacred knowledge,
theology, knowledge of the spirits, military science, astrology, the
science of snakes and of celestial beings. This, sir, is what I know.
Literally the termpurana means ancient, but this should not lead the reader to think
that this word simply reflects a linear conception of time such as the one on which Western
culture is based. In Indian tradition characterised by a cyclical view of time (kalacakra), these
ancient narrations containing celebrated cosmogonical, anthropological and eschatological
doctrines do not recount stories of the past, but instead tell tales of truth transcending the
concepts of time and space as commonly understood. From the point of view of Hindovedic
tradition, what is ancient isBrahman, the supreme Being, the original and conclusive reality
above everything. Therefore these texts are called puranas, ancient, not only because they
talk about ancient truths, but above all because their main purpose is that of making known
the one and only truth, the very essence of the Vedas and of all that is:
yasmat pura hy anitidam puranam tena tat smritam
Because this verily lives since the origins of all times and that is
why it is called purana, ancient48
47Lit. divine compiler; he is credited with the writing of the Mahabharata and the compilation of the
four Vedas (therein including the various parts of revealed knowledge such as Mantras, Brahmanas,
Aranyakas, Upanishads and Sutras). Vyasa, Vishnu-Krishnas avatar, is also called Dvaipayana, born on
the island, because of his birth on one of the Yamuna islands.48Vayu-purana I.1.183ab.
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The import of Puranic literature is immense as it represents the source of thought,
religiosity, and history of India beginning from its remotest origins. The eighteen Maha-
puranas are addressed to three different human categories, and therefore traditionally divided
into three groups of six volumes each according to their content. The Sattvika Maha-puranas
are addressed to the persons mostly influenced by sattvaguna and celebrate the feats of Hari49
-
Vishnu-Krishna (God). In the Rajasika Maha-puranas, addressed to those who are mainly
influenced by rajoguna, Brahma50
is particularly glorified; while meant for those who mainly
undergo tamoguna influence are the Tamasika Maha-puranas,containing prayers offered to
Agni and Shiva51
.
The Puranas dedicated to sattvic persons, above all theBhagavata,Padma and Vishnu
Puranas, are to be numbered among the main sources of the Bhagavata tradition, one of thetwo philosophical and religious lines of Vaishnavism
52.
The Bhagavata Purana, also known as Shrimad-Bhagavatam, is the most well-known and
appreciated among all Puranas - not in the least for its literary value - and stands out in the
49 One of the innumerable names testified by both Shruti and Smriti literaturedesignating the highest and most
exceptional Divinity, the God of the gods, the supreme Creator and Supervisor of the Universe. Hari literally
means The One who removes all obstacles.50
According to Puranic literature (cit. chapters six and nine of the second canto of the Bhagavata Purana),Brahma is the first to be manifested, born inside the lotus flower whose stem grows from the navel of the
supreme Being, Vishnu, and by Him invested with the power to mould the material Universe and with it all
living species.51
Lit. the beneficial. Brahma, Vishnu and Shiva form the so-called Trimurti, the divine triad, where they
respectively carry on the function of creation, preservation and dissolution of the Universe. Puranic literature
clearly shows that Brama and Shivas position is subordinate to that of Vishnu, on Whom they both depend (cit.
Bhagavata Purana II.5.15-17; III.9.1-25; III.28.22). The reader is reminded here that also hymns ofRigveda,
echoed by Samaveda and Yajurveda, recognize and glorify Vishnu as the highest Divinity (cit.Rigveda I.22.20-
21).52
The Vaishnava tradition of monotheistic faith (polymorphous monotheism) is the most important of the great
three Indian religious traditions(the other two being Shakta and Shaiva). Going back to pre-historical ancient
times, it is based on bhakti, loving devotion to God, Vishnu-Krishna (from which the term vishnuitor vaishnava
derives) or to His manifestations (Avatars). As in Prof. Gerald James Larsons, Indias Agony Over Religion,
(State University of New York Press, 1995, p.20) the worship of Vishnu or Krishna in one of Their variousdivine manifestations (Avatar) represents the profession of faith of two thirds of modern Hindus. Vaishnavism
is split in two philosophical and religious currents: Bhagavata (followers of Bhagavan) and Pancaratra
(followers of the doctrine taught in five nights). This last term has been variously and amply interpreted, but in
most cases it refers to an esoteric knowledge that five sages received from God during five nights. The Samhitas
or collections of the Pancaratra are based on the Narayaniya, a vast religious poem of the Mahabharata
dedicated to Vishnu-Narayana. These works more than two hundred arranged by academicians of the late
Gupta epoch, deal with the fundamental themes of Vaishnava monotheism, orbiting around the supreme aspect
of Vasudeva (Vishnu) and His emanations. They also contain important descriptions on yogic, mantric and
ritualistic practices, rules for temple building and worship of theMurtis, or sacred images.
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Bhagavata53 school as the original commentary on the Vedanta-sutras54
and the very essence
of all Vedanta philosophy (sarva vedanta saram)55. This fact is described in the Bhagavata
Purana itself (I canto, II chapter, third stanza), where it is stated that such Purana is shruti
sara, the essence of Shruti, and therefore, all things considered, the essence of Vedanta,
representing the end ofShruti. Moreover, since the central topic of Vedanta is Brahman, or
spiritual reality, the Bhagavata Purana narrating the lilas (divine pastimes) of the supreme
Being Bhagavan and His main manifestations (Avatars)56
can be rightly considered an
extension and in-depth study (thus commentary) on the Vedanta sutras (in this regard see also
Bhagavad-gita XIV.27, where Krishna declares Himself to be the foundation ofBrahman).
TheBhagavataPurana also celebrates the importance of absolute surrender unto God
(atma-nivedanam), as well as of service offered to Him in love and pure devotion (bhakti) assurrender and service are considered the essence of spiritual life:
The supreme occupation [dharma] for all humanity, is that by
which men can attain to loving devotional service unto the
Transcendent Lord. Such devotional service must be unmotivated and
uninterrupted to completely satisfy the self.
By rendering devotional service unto the Personality of Godhead,
Shri Vasudeva, one immediately acquires causeless knowledge and
detachment from the world.
The activities a man performs according to his own position are
only so much useless labour is they do not provoke attraction for the
message of the Personality of Godhead.
[...] Shri Krishna, the Personality of Godhead, who is the
Paramatma [Supersoul] in everyones heart and the benefactor of the
truthful devotee, cleanses desire for material enjoyment from the heart
53 Besides sattvic Puranas, the main works ofBhagavata literature, also known as Vaishnava literature or
Vaishnava-smriti, are the Bhagavad-gita, two Itihasas and the Vaishnava Samhitas; the latter is a group of
handbooks of the sacred, containing important theological doctrines and enunciating rules for the construction
of temples and ofMurtis (divine images), the celebration of rituals and religious festivities.54 Cit. chapter V,Literature of the Six Darshanas.55
Cfr.Bhagavata Purana XII.13.12 e 15.56 Lit. descent.
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of the devotee who has developed the urge to hear his message which
is in itself virtuous when properly heard and transmitted.
By serving the pure devotee of the Lord and offering prayers to the
Lord, all that is troublesome is destroyed and bhakti becomes steady.
[...]Vasudeva is the supreme object of knowledge, Vasudeva is
supreme sacrifice, Vasudeva is the supreme way of Yoga, Vasudeva is
the perfection of all activities. Vasudeva is supreme knowledge,
Vasudeva is supreme austerity, Vasudeva is supreme dharma,
Vasudeva is the ultimate goal of existence.57
To the Itihasas belong two epic poems in Sanskrit language: Mahabharata and
Ramayana, forming the meta-historical corpus of the Arya civilization. These twomonumental epic poems describe an immense type sample of human and divine personalities
and glorify the spiritual, ethical, and social values of the entire brahminical civilization. They
narrate respectively the history of the Bharata dynasty and that of theRaghava dynasty, both
of whom flourished in pre-historic India. At the core of these historical events reign the divine
figures of Krishna inMahabharata and of Rama inRamayana.
Mahabharata has a central role in both Indian and world literature. Indeed, composed
of more than one thousand stanzas58
, it is the most extensive epic poem, not only of India, but
of the whole of humanity, equalling eighttimes the Iliadand the Odyssey put together59
. This
monumental work written in Sanskrit language is traditionally credited to the great sage
(maharishi) Krishna Dvaipayana Vyasadeva and, together with the poet Valmikis Ramayana,
it constitutes the corpus of Indian traditional history (Itihasa meaning it happened thus)60
,
one of the essential parts ofSmriti.
57BhagavataPurana I.2.6-29.58
This work is also known as Shatasahasri-samhita (Collection of one hundred thousand stanzas), cit.Mahabharata, I.1.101-102.59
Cit. Zimmer, H. Filosofie e Religioni dellIndia. Mondadori, Milan, 2001, p. 502.60
V. S. Apte gives an interesting interpretation of the term Itihasa, defining it as an event of the past in the
form of narration, containing teachings on Dharma, Artha, Kama and Moksha (cit. Apte, V. S. The Practical
Sanskrit-English Dictionary. Delhi, Motilal Banarsidass, l965, p. 245); Dharma (universal law, cosmic order,
rules of action), Artha ([achievement of] purposes, success, prosperity), Kama (satisfaction, pleasure) andMoksha (liberation [from births]) are the four purposes of human life (purushartha).
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In the Shruti literary tradition,Mahabharata is celebrated, along with Ramayana and
the Puranas, as the fifth Veda (cit. Chandogya Upanishad VII.1.2 and 4; VII.2.1 and
VII.7.1). Moreover, the poem is equated to the Vedas because of its fourfold subdivisions (cit.
for instanceAtharva Veda XV.6.11, Taittiriya Aranyaka II.9, Shatapatha Brahmana XI.5.6.8,
Brihadaranyaka UpanishadII.4.10, Chandogya Upanishad III.4.1-2, Maitry Upanishad
VI.32-33). Crediting epic poetry with the same sacredness attributed to the Veda Samhitas,
such statements emphasize the existence of an indissoluble bond between Shruti (Revelation)
and Smriti (Tradition), not only from a literary point of view, but above all as inseparable
textual references of physical and metaphysical knowledge. In such a picture, the function the
traditional sources attribute to monumental epos, and generally to Itihasas and Puranas, has
noteworthy import; that is to sustain, strengthen, and bring out the Vedas. The influence of this
work inside the Hindovedic literary corpus is testified by Suta Gosvami, one of the mainnarrators ofMahabharata, when he defines it by the expression karshnam vedam
61(lit.
Krishnas Veda), ascribing to it the power to purify man from all activities against dharma
(cosmic order) and to bestow immortality (sat), wisdom (cit) and blissfulness (ananda) on
him.
The extraordinary cultural significance ofMahabharata in Shruti and Smriti literature
was considered by Vaishampayana, the other great narrator of the poem, in the closing lines of
the first chapter: The divine sages weighed the four Vedas on a scale against one single
scripture, the Bharata. The latter proved to be superior, both in content and in length. From
that time on, this work - more extensive than the four Vedas with all their mysteries - became
known to the world asMahabharata62
. This verse not only explains the traditional etymology
of the works title, it moreover emphasizes the superiority ofMahabharata over all other
literature stemming from the Vedas; and thus prepares the cultural framework suitable for the
renowned shloka63
that possibly better than anything else acknowledges the extraordinary
richness of content of the widest epic poetry in the world:
dharme carthe ca kame ca mokshe ca bharatarshabha
yad ihasti tad anyatra yan nehasti na tat kvacit
61 Cit.Mahabharata I.1.268.62
Cit.Mahabharata I.1.271.63 Poetic stanza in four octosyllabic lines, constituting the classical standard of Indian epic poetry.
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Regarding dharma, artha, kama and moksha, o bull among the
Bharata, what is here [written] one can find somewhere else, but what
is not here [written] one cant find anywhere else64
Since the four purusharthas65
traditionally constitute the four large areas to which all
existential experiences are to be related, the work has been envisioned by the poet Vyasa as an
immense fresco whose hues are as many as all possible conditions of life in human history -
joys and sorrows, tragedies and triumphs, glory and disgrace - staged through birth (janma),
disease (vyadhi), old age (jara) and death (mrityu) on the way towards immortality.
Unanimously, the term Mahabharata designates the great [poem of] Bharata, including in
this meaning the characteristic of akhyana (lit. tale, story, epos). As a matter of fact,
Mahabharata narrates the history of the main descendents of the royal family of emperorBharata, from whom the Indian subcontinent took its name (Bharata Varsha).
Bharata66
is an important monarch of the somavamsha, the Moon dynasty, originating from
Brahma and counting among its principal representatives Atri, Soma and Yayati. Yadu and
Puru, two sons of this last emperor, are the progenitors of the main lineages in the
somavamsha: the first one being the Yadavas, the lineage where Krishna, took birth, the
glorious Lord (Bhagavan), whose supremacy will shine through the whole epos, the second
one being the Pauravas, including Bharata and Kuru, progenitor of both Kauravas and
Pandavas. Mahabharata is chiefly focused on one event bearing as protagonists these two
families of cousins, Pandavas and Kauravas, whose members unquestionably face each other
in a fratricidal war involving the foremost kings on Earth in both parties.
Here is the famous war of Kurukshetra67
reported in full in the central part of the
poem; this is a war that will cause the death of millions of warriors, out of which the only
survivors will be the Pandavas, always flawlessly devoted to dharma, the true and right heirs
to Bharatas throne, by dint of their rectitude more than ancestry. The ideal core of the whole
Itihasa is Bhagavad-gita (the Song of the glorious Lord, Vishnu-Krishna), a sacred Sanskrit
64Mahabharata I.62.53 and, with little variance,Mahabharata XVIII.5.50.
65Cit. note 79.
66 The birth of Bharata, king Dushanta and Shakuntala the son of, is narrated inMahabharata I. 68-74.67 Kurukshetra, the Kurus land, is still today a sacred place nearby Delhi. Mahabharata (I.2.10) defines it as
dharmistha, imbued with, leading to Dharma. In confirmation of the sacredness of the place, Bhagavad-gita
(I.1) opens with the wordsDharmakshetra (land ofDharma), precisely with reference to Kurukshetra.
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text, the most widespread and well known in the world. Fundamental to ancient Indian
literature in traditional schools, irrespective of their religious adherence or philosophical stand;
and regardless of the succession of spiritual Masters (sampradaya) they take instruction from;
it represents what The Holy Gospel represents to Christianity.
On account of its content, Bhagavad-gita is the only text that is part at the same time
of both Shruti and Smriti. As it is included within the Mahabharata,Bhagavad-gita is in fact
counted as Smriti literature; but since it was personally revealed by the supreme Lord, the
foundation ofBrahman andDharma (cit.Bhagavad-gita XIV.27), Gita as well amounts to the
essence ofShruti literature. The work appears as an episode of the sixth book (Bhismaparvan
Bhismas book) ofMahabharata, ensuing its narration in a tragic and painful moment;
namely, just prior to the fratricidal battle between Pandavas and Kauravas.
In seven hundred shlokas arranged in eighteen chapters, it celebrates the dialoguebetween Krishna, hero God, and Arjuna, prince warrior. On a war chariot, on the sacred
Kurukshetra plain, for the occasion turned into a battlefield between two armies arrayed and
ready for combat, Krishna reveals to Arjuna the science of life and of spiritual realization,
indicating the way ofdharma. Bhagavad-gita begins with Arjunas crisis: recognizing in the
opposing army his relatives, masters and dear friends, he hesitates to fight, appealing instead
to principles of reason and feeling. Krishna then urges him to carry out his duty as warrior
(kshatriya) since only by fulfilment of ones duty can man aspire to liberation. Krishna thus
starts His teachings:
While speaking learned words, your are mourning for what is not
worthy of grief. Those who are wise lament neither for the living nor
for the dead.
Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be.
As the embodied soul continuously passes, in this body, from
boyhood to youth to old age, the soul similarly passes into another
body at death. A sober person is not bewildered by such a change.
O son of Kunti, the non permanent appearance of happiness and
distress, and their disappearance in due course, are like the
appearance and disappearance of winter and summer seasons. They
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arise from sense perception, o scion of Bharata, and one must learn to
tolerate them without being disturbed.
O best among men, the person who is not disturbed by happiness
and distress and is steady in both is certainly eligible for liberation.
[...].
That which pervade the entire body you should know to be
indestructible. No one is able to destroy that imperishable soul.
The material body of the indestructible, immeasurable and eternal
living entity is sure to come to an end; therefore, fight, o descendant of
Bharata. [...]
It is said that the soul is invisible, inconceivable and immutable.
Knowing this, you should not grieve for the body. [...]Considering your specific duty as a kshatriya, you should know
that there is no better engagement for you than fighting on religious
principles; and so there is no need for hesitation.
O Partha, happy are the kshatriyas to whom such fighting
opportunities come unsought, opening for them the doors of the
heavenly planets.
If, however, you do not perform your religious duty of fighting,
then you will certainly incur sins for neglecting your duties and thus
lose you r reputation as a fighter.
People will always speak of your infamy, and for a respectable
person, dishonor is worse than death.
[...] O son of Kunti, either you will be killed on the battlefield and
attain the heavenly planets, or you will conquer and enjoy the earthly
kingdom. Therefore, get up with determination and fight.
Do thou fight for the sake of fighting, without considering
happiness or distress, loss or gain, victory or defeat and by so doing
you shall never incur sin.68
68Bhagavad-gita II.11-39.
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Bhagavad-gita is an authentic set of cosmogonical, anthropological and eschatological
doctrines, touching philosophy, psychology, ethics, and spirituality, all interconnected and
aimed at a substantial continuity among the different planes of being and a tight net of
correspondences between micro and macro cosmos. It deals with all three traditional ways for
the attainment of liberation (moksha): the way of action (karmamarga), the way of knowledge
and meditation (jnanamarga), and the way of amorous devotion to God (bhaktimarga). The
latter represents the essential and conclusive teaching ofGita, and is described as the way that
can lead every individual to rediscover ones eternal love relationship with the cosmic Being;
it is the path of complete reintegration of the self in universal harmony, thanks to which one
can attain all his worldly aims and at the same time resume his divine nature:
All activities just depend upon me and act always under myprotection. In such yoga, be fully concious of me
69
Always think of me, become my devotee, worship me and offer
your homage unto me. Thus you will come to me without fail. I
promise you this because you are my very dear friend.70
Ramayana, lit. Ramas Journey, is the other great poem of ancient Indian epic
literature. Composed in prehistoric times by the sage Valmiki, it consists of about 24,000
stanzas in fine classical Sanskrit collected in chapters (sarga) of different length and arranged
in seven books (kanda, lit. sections). The work narrates the descent on the Earth as well as
the divine adventures of Rama (or Ramacandra), Vishnus Avatar, playing the role of the ideal
monarch, respectful ofdharma (dharmatman).
Ramayana is considered the most important literary source of ancient India. Its stories
and protagonists inspired Indian poets of all times. On the subject, the author Valmiki has
Brahma speak the following words: As long as mountains and rivers stay on Earth,
Ramayana stories will spread among humans.71. There are numerous translations and
adaptations of the poem in various languages such as Bengali, Tamil, Dravidian, Hindi, as
well as in Buddhist literature. To date read and recited daily, it is the most popular epos in the
69Bhagavad-gita XVIII.57.70
Bhagavad-gita XVIII.65.71Ramayana I;2.36b-37a.
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whole of India. Thanks to its teachings, this work leads man towards interior consciousness
and trusting love for God (bhakti):
He who just once has sought my protection, praying: I am
yours!, I will protect him from all creature. This is my religion.72
The Shastras: doctrines, treatises. The most famous are those on law, politics and
medicine. Among the Dharma-shastras (treatises on law), one of the most celebrated and
authoritative is Manavadharma-shastra, known also as Manu-smriti or Manu-samhita,
fundamental for both civil and penal law.
The main reference text among the Artha-shastras (treatises on politics) is
Kautiliyartha-shastra by Kautiliya, named also Canakya or Vishnugupta, a very famous primeminister who, in the last quarter of the IV century A.C., was one of the architects of the