Worship and prayer according to Vedas

Aastika and Nastika refer to belief and non-belief, respectively, in the existence of Brahman (God) as part of the reality, and not necessarily to as someone praying or not praying to God. In terms of religion and theology, on the other hand, Nirguna Brahman (without attributes) is mainly believed (1), whereas Saguna Brahman (with attributes) can be meditated upon as the Immanent or worshipped as the external deity by using symbols and sounds.

Note that, at the beginning of civilization, the use of shabda, word or sound in a prayer to deity became a common practice because the learning process and communication exchange at that time were mainly in oral or sruti form using voice or sound. Moreover, because Brahman was considered the source of sound (sabda or shabda, meaning word or sound), Brahman was even revered as Shabda. Invoking Brahman by word (sound) in conjunction with appropriate symbols - representing specific attributes, aspects or characteristics – thus became an important part of early worship. The ancient religious scriptures (Vedas etc.) therefore describe the use of worship and prayer to external deity more than other kinds of devotion, worship and meditation (APPENDIX 1).

As indicated above, accepting Brahman as real, or meditating on the Immanent, or worshipping and praying to the external deity implies Aastika or belief in the existence of God. In other words, a belief or practice implying the reality of Brahman has the implications of Aastika. Since the Vedas have detailed information on Brahman among other things, Vedas and anything related to them qualifies as Aastika. Similarly, in a related note, since the Samkhya darshna (philosophy) uses one of the tattvas (principles) to represent Brahman as real, Samkhya is considered Aastika and not Nastika.

Furthermore, since the Vedas allow and accept many forms of worship and prayer to the deity in accordance with Mimamsa, “the Mimamsa welcomes all philosophical views so long they do not injure its central theme, viz. the transcendent importance of dharma interpreted in the ritualistic sense and dedicated to monotheistic (albeit polymorphic) God” (2), any preference or disagreement regarding a certain worship, prayer or religious practice -- even involving a large number of worshippers (during yajna etc.) -- does not automatically qualify as anti-Vedic, Nastika or denial of deity (APPENDIX 2).

Note that the use of sound or shabda to invoke God by a certain title or name also helped in expressing special divine traits (attributes) quickly and concisely during external worship. Thus invoking Brahman by several names during yajna -- each name signifying a specific attribute -- led to easy and quick invocation and avoided lengthy repetitions of divine traits. In other words, a particular name for Brahman (1, 3) would immediately, explicitly and implicitly, reflect certain divine aspects and thus avoid lengthy and repetitious words and phrases for deity during yajna, hymn recital and prayer singing. Needless to say, a similar use of different words and phrases to reflect the characteristics of other things and phenomena, and not just Brahman, made the process of rote learning and early communications rapid, concise, easy to remember and well-suited for sruti.

The following hymn in the Rig Veda (3) demonstrates the use of several names for one God (Brahman), and these names express different domains, functions, aspects and characteristics of the deity. Thus, for example, Brahman as a dominating influence in the terrestrial region is identified as Agni and in the mid-air as Indra, and so on:
" They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan.
" (Rig Veda: Book 1 - hymn 164.46)

Note also the name Vayu for Brahman, as purifier and healer, which physically can be imagined in the sense of the wind. Similarly, the terrestrial Agni, physically envisioned and manifesting as fire or flame, represents the creative and destructive powers of God. In other words, Agni (the name for Brahman in this case) is not the actual fire (flame) but the divine power associated with it, and physically expressible as fire with capability to create and destroy:
By this our prayer be thou, O Agni, strengthened, prayer made by us after our power and knowledge.
Lead thou us, therefore, to increasing riches; endow us with thy strength-bestowing favour.
(Rig Veda: Book 1 – hymn 31.18)

A prayer sometimes may be used for a special purpose. Note Agni (the powerful deity with terrestrial significance) being invoked in the following to rid the world from evil of sorcery and magic etc. Interestingly, even though the purveyors and practitioners of such dark practices (sorcery etc.) might have tried in the past to shield such information (Vedic opposition and condemnation of magic etc.) from common people, this hymn and others clearly depict the Vedic disproval of sorcery and magic:
The flames of Agni full of splendor and of might are fearful, not to be approached.
Consume for ever all demons and sorcerers, consume thou each devouring fiend.
(Rig Veda: Book 1 – hymn 36.20)

In the case of divine names signifying similar or complementary characteristics, several names can be invoked and dedicated to the deity jointly. In the following hymn, the dual and complementary characteristics expressed for Mitra (bestower of earthly riches; supporter and friend) and Varuna (bestower of heavenly riches; righteous and forgiver) are used for the deity by invoking Mitra and Varuna jointly:
The robes which ye put on abound with fatness: uninterrupted courses are your counsels.
All falsehood, Mitra-Varuna! ye conquer, and closely cleave unto the Law Eternal.
(Rig Veda: Book 1 – hymn 157.1)

Sometimes, the physical reality is elevated through hymns to become one with the deity. In the following hymn, the cosmos (heaven) and earth are envisioned in the dual and complementary roles of father (Heaven) and mother (Earth), creating and supporting life in the world:
With invocations, on the gracious father Heaven's mind, and on the mother Earth's great inherent power I muse.
Prolific Parents, they have made the world of life, and for their brood all round wide immortality.
(Rig Veda: Book 1 – 159.2)

In addition, according to the Veda, Agni, Indra and Savitar are Brahmanical (divine) manifestations in terrestrial regions, midair and heavens, respectively. Agni is considered the giver of food. Agni is also the invoker of other divine attributes (names of Brahman) -- Varuna (bestower of heavenly riches etc.), Mitra (bestower of earthly riches etc.) and others -- implying that invoking Agni first invokes other divine names too, simultaneously. In other words, the name Agni encompasses all.

Similarly, Indra, basically the cause of life giving rain on earth, is also the wielder of thunderbolt. His clouds and rain can douse fires, block sunrays, and affect water and wind etc. on earth. Indra, In other words, through rain and cloud, appears to influence and control many things (sunlight, fires, floods, storms etc.), leading perhaps to the Puranic idea that Indra is chief among gods (divine attributes).

It is clear in the above that different names for deity arose initially for expressing certain divine attributes and characteristics quickly and easily. Unfortunately, over time, these names would be misinterpreted as separate and independent divine entities (gods). Such confusion probably got worse and more serious when independent and arbitrary literatures, including the Puranas (ancillary Hindu literature containing many parables and mythical tales etc.), were added to those names separately. For example, Visnu and Siva -- originally the names or titles probably to signify Brahman’s sustaining and destructive powers and even complementing each other that way -- grew further apart after perhaps the Vishnu purana and the Siva Purana were added to these names.

APPENDIX 1

Additional information on the nature of the Vedic hymns

Long ago, when information exchange and the Veda teaching used to be done mainly orally (in sruti tradition), different names were used for deity during prayer and worship so that people could invoke God (Brahman) easily, quickly and without extensive repetition of divine attributes (characteristics, aspects).

Thus, instead of saying “O’ deity, the signifier of such and such qualities, grant us our wish”, a name (e.g. Indra etc.) might be substituted in a Vedic hymn to imply specifically those qualities of Brahman (in the case of Indra). Then the prayer would be said directly by using that name (Indra, for example) without repeating those qualities / attributes explicitly. Note that there are hymns in the Veda which even indicate as to what quality is the main one and referring to which deity (name, such as Indra et al.). Consider the following discussion (questions and responses) related to this topic.

(A) Why is Pusan considered a Sudra in the Brhadaranyaka Upanishad?

In the Brhadaranyaka Upanishad, on the creation of the castes from Brahman, the following is mentioned:

"Still He did not flourish. He projected the Shudra caste - Pushan.
This Earth is verily Pushan (the Nourisher); for it nourishes all that exists.
" .. Brhadaranyaka Upanishad (1.4.13)

Note that the reference to Shudra or Sudra in the above appears to imply the movement or mobility related to Pusan (as indicated in the following Rig Veda hymn):

Pusan was born to move on distant pathways, on the road far from earth and far from heaven.
To both most wonted places of assembly he travels and returns with perfect knowledge.
” … Rig Veda (Book 10: hymn 17.6)

Similarly, the mobility of Sudra also is expressed in the Purusha Sukta (Rig Veda: Book 10 – hymn 90.12) as “padabhyaam sudro ajaayat”, meaning “with the feet (or using the feet), Sudra appeared (arrived in the society or tribe)”

(B) Who is the God of Law in Hinduism?

Brahman as Varuna is the God of Law.

There are many hymns in the Rig Veda dedicated to Varuna as the giver and upholder of Law.

Varuna, God’s name associated with water, is also thought to cleanse sins using water even in the ritualistic sense. The concept of holy water used in drinking, spraying and bathing or dipping etc., for absolving sin and also during initiations, appear to be rooted in Varuna and his relation to water. Thus, consider the following Vedic hymn,

Those amid whom goes Varuna the ruler, he who discriminates men's truth and falsehood -
distilling nectar, the bright, the purifying; here let those divine (holy) waters protect me.
” .. Rig Veda (Book 7: hymn 49.3)

From the above hymn it seems that the divine protection (even by using the holy water) comes from the source (God) who is particular about the truthfulness of a beneficiary (person desiring protection and salvation etc.). It is not a straightforward protection, salvation and forgiveness by using the holy water etc., unconditional with respect to the nature or conduct of a beneficiary, because that would undermine the authority and judgment of the deity (Varuna, God’s name in this case). This hymn seems to imply that a person seeking spiritual and other benefits from the deity, including salvation etc., should clean up his act even when the holy water and other rituals are promising such things directly.

(C) What is the Hindu scriptural (Vedic / Sruti) view towards non-Hindus?

(i) Hinduism and Hindu scriptures do not proclaim that non-Hindus are wrong, bad or inferior people; and

(ii) Hinduism and Hindu scriptures do not command that non-Hindus must be converted to Hinduism, especially for their own good.

APPENDIX 2

Reinterpreting Vemana (4)

Review of Vemana’s works indicates that he, like Kabir, had reservations about the nature of prayer and worship involving public display and large gatherings etc., such as practiced in majority of the religions. Vemana thus cannot be considered anti-Veda or a Nastika because he disagrees with the worship / prayer in that mode (elaborate displays and gatherings). Note that the prayer (or worship) to God can be either internal (as the Immanent) or external (in the symbolic form). Vedas and various scriptures of other religions talk about the external mode of worship / prayer, which incidentally is quite valid.

On the other hand, internal meditations of God are equally acceptable. Vemana (like Kabir) states his preference for this type. Thus he cannot be considered anti-Veda or Nastika (non-believer) since he still accepts and believes in the reality of God. Note: use of the word ‘courtesan’ (by Vemana, according to some people) in relation to religious worships and texts appears to be just a misnomer or mistranslation.

Moreover, the concept of Aastika and Nastika implies, respectively, to the acceptance and non-acceptance of God as a part of the reality. Aastika does not necessarily mean or imply whether someone prays or advocates praying to God. Thus Vemana is Aastika since he accepts the reality of God and even meditates that way. Similarly, Samkhya is also Aastika since one of the tattvas (aspects) in Samkhya is reserved for God as part of the reality. Samkhya thus is not Nastika.

References

(1) Subhash C. Sharma, “BRAHMAN (God) in Hinduism”, http://www.geocities.com/lamberdar/brahman.html

(2) Subhash C. Sharma, “The Purva Mimamsa philosophy”, http://www.geocities.com/lamberdar/purva_mimamsa.html

(3) Ralph T.H. Griffith (Translator), The Rig Veda, 1896, http://www.sacred-texts.com/hin/rigveda/index.htm

(4) Seva (Subhash C. Sharma), “Reinterpreting Vemana”, http://www.sulekha.com/groups/postdisplay.aspx?cid=117092&forumid=756949
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By: Dr. Subhash C. Sharma
Email:
[email protected]
Date: Feb. 12, 2007

link to: Related topics by the author

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