Indian Myth and Legend

The reason for this harvest offering is explained as follows: The gods and the demons contended for supremacy. It chanced that the demons defiled, partly by magic and partly by poison, the plants used by men and beasts, hoping thus to overcome the gods. Men ceased to eat and the beasts stopped grazing; all creatures were about to perish because of the famine.

Said the gods: “Let us rid the plants of this.”

Then they offered sacrifices and “accomplished all that they wanted to accomplish, and so did the Rishis”.

A dispute then arose among the gods as to who should partake of the offerings of the firstfruits—that is, of the new plants which replaced those the demons had poisoned. It was decided to run a race to settle the matter. Indra and Agni won the race and were therefore awarded the cake. These two gods were divine Kshatriyas (noblemen), the others were “common people”. Whatever Kshatriyas conquer, the commoners are permitted to share; therefore the other gods received the mess of old grain.

After the magic spell was removed from the plants by the gods, men ate food and cattle grazed once again. Ever afterwards, at the beginning of each harvest, the first fruits were offered up to Indra and Agni. The fee of the priest was the first-born calf “for that is, as it were, the firstfruits of the cattle”.[63 - The Satapatha Brahmana, translated by Professor J. Eggeling, Part I, pp. 369, 373. (Sacred Books of the East, vol. xii.)]

The popular Thunder god of the Vedic period bears a close resemblance to the hard-drinking, kindly, and impulsive Thor, the Teutonic god of few words and mighty deeds, the constant “friend of man” and the inveterate enemy of demons. In the hymns Indra is pictured as a burly man, with “handsome, prominent nose”, “good lips”, and “comely chin”; he is “long-necked, big-bellied, strongly armed”, and has a weakness for ornaments. He is much addicted to drinking “sweet, intoxicating Soma”; he “fills his stomach”; he quaffs “thirty bowls” at a single draught ere he hastens to combat against “hostile air demons”. Sometimes he is placed in a difficulty when two tribes of his worshippers are in conflict: both cry to him for victory, but—

The god giveth victory unto him
Who with generous heart pours out
The draught he thirsts for—
Nor feels regret in giving;
Indra joins with him upon the battlefield.

    Rigveda, iv, 24. 2-6.
The Aryans, who were as notorious cattle lifters as the Gauls and the Scottish Highlanders, were wont to invoke the god ere they set out on a raid, chanting with loud voices:

Indra, whose riches are boundless, O grant us
Thousands of beautiful cows and horses:
Destroy, thou mighty one, all who despise us,
Visit with death all those who would harm us, and
Indra, whose riches are boundless, O grant us,
Thousands of beautiful cows and horses.

    Wilson's translation.
In other hymns the Thor-like character of Indra, the war god, is naively depicted. A sceptic is supposed to say: “Many men declare that there is no Indra. Who ever saw him? Why should we adore him?”

The god makes answer: “O singer, I am: behold me! I am here now, and I am greater than any living being. I delight in the performance of holy rites. I am also the Destroyer; I can hurl creation to ruin.” Rigveda, viii, 89.

I never knew a man to speak so to me,
When all his enemies are safely conquered;
Yea, when they see how fierce the battle rages,
They even promise me a pair of bullocks.

When I am absent in far distant places,
Then all with open hands their gifts would bring me …
Lo! I will make the wealthy niggard needy,
Seize by the foot and on the hard rock dash him.

    Rigveda, x, 27.
The lord of both the worlds hates all the haughty,
He cares for those who feel themselves but human.

    Rigveda, vi, 47.[64 - Arrowsmith's translation.]
These verses recall: “Silence, thou evil one,” roared Thor, “or else with my hammer shall I strike thy head off and end thy life.”

Then did Loke answer humbly: “Silent indeed I shall be now, O Thor, for I know full well thou wilt strike.”[65 - Teutonic Myth and Legend, p. 173.]

6

THE PARADISE OF INDRA

From a Rock Sculpture at Mâmallapuram

The human qualities of Indra are illustrated in epic narrative. Arjuna, the Indian Achilles, is his son, and pays a visit to the brilliant Celestial city on the summit of Mount Meru, where flowers are ever blooming, and pretty nymphs dance to pleasure battle-slain warriors.

Arjuna saluted his divine sire. “And Indra thereupon embraced him with his round and plump arms. And taking his hand, Shakra (Indra) made him sit on a portion of his own seat.... And the lord of the Celestials—that slayer of hostile heroes—smelt the head of Arjuna, bending in humility, and even took him upon his lap.... Moved by affection, the slayer of Vritra touched that beautiful face with his own perfumed hands. And the wielder of the thunderbolt, patting and rubbing gently again and again with his own hands, which bore the marks of the thunderbolt, the handsome and large arms of Arjuna, which resembled a couple of golden columns and were hard in consequence of drawing the bowstring and shooting arrows, began to console him. And the slayer of Vritra … eyeing his son of curling locks smilingly and with eyes expanded with delight, seemed scarcely to be gratified. The more he gazed, the more he liked to gaze on. And seated on one seat, the father and son enhanced the beauty of the assembly, like the sun and moon beautifying the firmament together.”[66 - Vana Parva section of Mahăbhărata, sect. xliii, Roy's translation.]

Indra was attended in his heaven by vague spirits, called Vasus, who appear to have acted as his counsellors. When Bhishma, a hero of the great Bhărata war, was slain in battle, he was given a place among the Vasus. The Thunder god's queen is a shadowy personality, and is called Indrani.

Indra was attended by a dog, as befitted a deity of primitive huntsmen. After the early Aryan period, he showed less favour for his bays and chariot, and seated himself upon a great white elephant, “the handsome and ever victorious”, named Airavata; it “was furnished with four tusks” and “resembled the mountain of Kailasa with its summits”.

CHAPTER II

The Great Vedic Deities

Agni the Fire God—Source of Life—The Divine Priest—Myths regarding his Origin—The Child God—Resemblances to Heimdal and Scyld—Messenger of the Gods—Martin Elginbrodde—Vayu or Vata, the Wind God—Teutonic Vate and Odin—The Hindu “Wild Huntsman”—Rudra the Howler—The Rain God—Sublime Varuna—The Omniscient One—Forgiver of Sins—Mitra, an ancient Deity—Babylonian Prototype—A Sun God—A Corn God—Mitanni Deities—Surya, the Sun God—The Adityas—Ushas, Goddess of Dawn—Ratri, Night—Chandra, the Moon—Identified with Soma—The Mead of the Gods—A Humorous Hymn—Sources of Life—Origin of Spitting Ceremonies.

Agni, the fire god, was closely associated with Indra, and is sometimes called his twin brother. The pair were the most prominent deities in Vedic times: about 250 hymns are addressed to Indra and over 200 to Agni.

Indra gave the “air of life” to men; Agni symbolized the “vital spark”, the principle of life in animate and inanimate Nature; he was in man, in beast, and fish; he was in plants and trees; he was in butter and in intoxicating Soma. The gods partook of the nature of Agni. In one of the post-Vedic Creation myths he is identified with the Universal soul; Brahma existed in the form of Agni ere the worlds were framed and gods and men came to be. Agni was made manifest in lightning, in celestial sun flames, in the sacred blaze rising from the altar and in homely household fires. The fire god was the divine priest as contrasted with Indra, the divine warrior.

In the Vedic invocations there are evidences that several myths had gathered round the fascinating and wonderful fire god. One hymn refers to him as a child whose birth was kept a secret; his mother, the queen, concealed him from his sire; he was born in full vigour as a youth, and was seen sharpening his weapons at a distance from his home which he had forsaken.[67 - Rigveda, v, 2.] Sometimes he is said to have devoured his parents at birth: this seems to signify that he consumed the fire sticks from which holy fire was produced by friction. Another hymn says that “Heaven and Earth (Dyaus and Prithivi) fled away in fear of (the incarnation of) Twashtri when he was born, but they returned to embrace the lion”.[68 - Rigveda, i, 95.]

Agni was also given ten mothers who were “twice five sisters”,[69 - Rigveda, iv, 6. 8.] but the reference is clearly explained in another passage: “The ten fingers have given him birth, the ancient, well-loved Agni, well born of his mothers”.[70 - Rigveda, iii, 23. 3.]

Dawn, with its darkness-consuming fires, and starry Night, are the sisters of Agni; “they celebrate his three births, one in the sea, one in the sky, one in the waters (clouds)”. Typical of the Oriental mind is the mysterious reference to Agni's “mothers” owing their origin to him. The poet sings:

Who among you hath understood the hidden (god)?
The calf has by itself given birth to its mothers.

Professor Oldenberg, who suggests that the waters are the “mothers”, reasons in Oriental mode: “Smoke is Agni, it goes to the clouds, the clouds become waters”.[71 - Rigveda, i, 95. 4, and note, Oldenberg's Vedic Hymns (Sacred Books of the East, vol. xlvi).]

7

AGNI, THE FIRE GOD

From a painting by Nanda Lall Bose

(By permission of the Indian Society of Oriental Art, Calcutta)

In his early humanized form Agni bears some resemblance to Heimdal, the Teutonic sentinel god, who has nine mothers, the daughters of sea-dwelling Ran, and is thus also a “son of the waters”; he is clad in silvern armour, and on his head is a burnished helmet with ram's horns. Horsed on his swift steed, Gulltop, he watches the demons who seek to attack the citadel of the gods.... His sight is so keen that he can see by night as well as by day.... Heimdal is loved both by gods and by men, and he is also called Gullintani because his teeth are of gold. There was a time when he went to Midgard (the earth) as a child; he grew up to be a teacher among men and was named Scef. Scef is identified as the patriarch Scyld in Beowulf, who came over the sea as a child and rose to be the king of a tribe. Mankind were descended from Heimdal-Scef: three sons were born to him of human mothers—Thrall, from whom thralls are descended; Churl, the sire of freemen, and Jarl from whom nobles have sprung.[72 - Teutonic Myth and Legend, pp. 16 and 187-9.]

In Mahabharata there is a fragment of an old legend which relates the origin of Karna, the son of Queen Pritha and the sun god: the birth of the child is concealed, and he is placed in a basket which is set afloat on the river and is carried to a distant country.[73 - See Chapter X (#x12_pgepubid00027).]

One of the Vedic references to Agni, as we have seen, suggests an origin similar to Karna of the epic period. He was connected with the introduction of agriculture like the Teutonic Scef, which signifies “Sheaf”. Agni is stated to have been “carried in the waters.... The great one has grown up in the wide unbounded space. The waters (have made) Agni (grow)”.[74 - Oldenberg, Rigveda, iii, 1.] Agni is “sharp faced” (i, 95); he is “the bright, brilliant, and shining one” (iv, i. 7); he is “gold toothed” (v, 22); he sees “even over the darkness of night” (i, 94. 7); he “makes all things visible”; he conquers the godless, wicked wiles; he sharpens his two horns in order to pierce Rakshasas (giants) (v, 2). “O Agni, strike away with thy weapons those who curse us, the malicious ones, all ghouls, be they near or far” (i, 94. 9). Heimdal blows a trumpet in battle; Agni is “roaring like a bull” (i, 94. 10).