Subdivision 1.—The Sanhitâ.
Passing now to a more detailed consideration of the Mantra division, we find that the Rig-Veda-Sanhitâ—the most comprehensive specimen of this division—comprises more than a thousand short poems, of which the vast majority are addressed to one or more of the Indian gods. A few only, and those believed to be of later origin, are of a different character. This collection is divided in two ways; into ten Mandalas, or eight Ashtakas, the two divisions being quite independent of one another. Under each of these greater heads are several lesser ones, which it is needless to enumerate. The deities to whom the hymns are devoted are exceedingly various and numerous, but as this is not an essay specially intended to elucidate the Veda, but aiming only at a general comparison of this with other sacred books, it would be going beyond our scope to attempt a full account of their several names, attributes, and honors. A few only of the more conspicuous gods need be noticed.
Of these, Agni, as the one with whose praises the Rig-Veda opens, and who, next to Indra, is the principal character in the Vedic hymnology, claims our attention first. He is the god of fire, or more literally, he is the fire itself, and a god at the same time. His name is almost identical with the Latin Ignis. He is frequently spoken of as generated by the rubbing of sticks, for in this manner did the Rishis kindle the fire required for their sacrifices. The sudden birth of the fiery element in consequence of this process must have impressed them as profoundly mysterious. They allude to it under various images. Thus, the upper stick is said to impregnate the lower, which brings forth Agni. He is the bearer of human sacrifices to the gods; a kind of telegraph from earth to heaven. Many are the blessings asked of him. But let the Rishis speak for themselves. Here is the first Sûkta of the Rig-Veda-Sanhitâ:—
1. "I praise Agni, the household priest, the divine offerer of the sacrifice, the inviter who keeps all treasures. 2. Agni, worthy of the praises of the ancient Rishis, and also of ours, do thou bring hither the gods. 3. By Agni, the sacrificer enjoys wealth, that grows from day to day, confers renown, and surrounds him with heroes. 4. Agni, the sacrifice which thou keepest from all sides uninvaded, approaches surely the gods. 5. Agni, inviter, performer of gracious deeds, thou who art truthful, and who shinest with various glories, come thou, O God, with the gods. 6. The prosperity, which thou, O Agni, bestowest upon the worshiper, will be in truth a prosperity to thee, O Angiras. 7. We approach thee in our minds, O Agni, day after day, by night and day, to offer thee our adoration. 8. Thee the radiant guardian of the meet reward of the sacrifices, who is resplendent and increasing in his sacred house. 9. Be thou, O Agni, accessible to us, as a father is to the son; be near us for our welfare" (Roer, p. 1).
Even more important than Agni is Indra, the great national god of the Hindus. He is above all things a combative god. His strength is immense, and his worshipers implore him to give them victory and power. He slays the demon Vrittra, a myth symbolizing the dispersion of clouds by the sun. Above all, he loves the juice of the Soma plant (Asclepias acida), which is poured out to him abundantly in sacrifice, which he consumes with avidity, and from which he derives renewed force and energy. These two stanzas, taken from the Sâma-Veda, express some of his attributes:—
"Thou, O Indra, art glorious, thou art victorious, thou art the lord of strength; thou conquerest the strong enemies singly and alone, thou unconquered refuge of men. To thee, living One, we pray; to thee now the very wise, for treasures, as for our share; may thy blessing be granted us" (S. V., ii. 6. 2. 12).
The following hymn brings into especial prominence the more warlike functions of Indra, and may be regarded as a prayer "in the time of war and tumults:"—
8. "May Indra be the leader of these (our armies); may Brihaspati, Largess, Sacrifice and Soma march in front; may the host of Maruts precede the crushing, victorious armies of the gods. May the fierce host of the vigorous Indra, of King Varuna, of the Adityas, and the Maruts (go before us); the shout of the great-souled, conquering, world-shaking gods, has ascended.... 10. Rouse, O opulent god, the weapons, rouse the souls of our warriors, stimulate the power of the mighty men; may shouts arise from the conquering chariots. 11. May Indra be ours when the standards clash; may our arrows be victorious: may our strong men gain the upper-hand; preserve us, O gods, in the fray. 12. Bewildering the hearts of our enemies, O Apvâ (Apvâ is explained as a disease or fear), take possession of their limbs and pass onward; come near, burn them with fires in their hearts; may our enemies fall into blind darkness" (O. S. T., vol. v. p. 110.—Rig-Veda, x. 103).
Indra's Soma-drinking propensities are not particularly alluded to in these verses: elsewhere they form the ever-recurring burden of the chants of which he is the hero. Thus, to take but one specimen, which, by its resemblance to others, may fitly stand for all, he is thus lauded:—
1. "May the Somas delight thee! bestow grace, O hurler of lightning! destroy him who hates the priest. 2. Thou who art praiseworthy, drink our drink! thou art sprinkled with streams of honey! from thee, O Indra, glory is derived.... 4. The Indus (the Somas) stream into thee, like rivers, Indra! into the sea, and never overfill thee" (S. V., i. 1. 1).