| Next, quoting from the Brahmanas, we read the following: (4). Now, truly, there are two kinds of gods; for the gods, forsooth, are the gods, and the learned Brahmans versed in sacred lore are the human gods. And the sacrifice to them is twofold, oblations (being the sacrifice) to the gods, and gifts to the priests being that to the human gods, to the learned Brahmins versed in sacred lore. With oblations, forsooth, one gratifies the gods, and with gifts to the priests, the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world.” (Brahmana IV, 4) It is at this point in history, we can see the priesthood adding the idea of church tithing, and gifts to the priesthood, which they asked for, because they were learned in verse, and had committed long passages to memory, and they were also calling themselves “human gods.” And more from the Code of Manu: “The universe is the Brahmin’s,” says the Code of Manu, “for the Brahmin is entitled to the universe by his superiority and birth.” (67) As E.O. James puts it, in the Cult of the Mother Goddess: “Therefore, the priesthood in Vedic India usurped the position previously held by the sacral kingship in the supreme control of the fortunes of heaven and earth, of the gods and men, and of the State.” (68) This is further evidence that a patriarchal priesthood stole the worship of the great mother away from the common people and placed it into the hands of an elite caste of “politically religious rulers.” The Upanishads The Upanishads are part of the Vedas. They expound on the central philosophies of the Indian ascetics or seers. The following quotes are from the Upanishads: “That which is hidden in the Upanishads, the secret part of the Vedas, Brahma knows that as the source of the Vedas. The gods and seers of olden times who knew that became Brahman and attained Immortality. (Mantra 6) Chapter 5: The One Immanent God: Svetasvatara Upanishad (69) “Here the Upanishad shows that the only hell is absence of knowledge. As long as man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept whatever comes as the fruit of his thoughts and deeds. When he strays into the path of unreality, the Sages declare that he destroys himself; because he who clings to the perishable body and regards it as his true Self must experience death many times.” (Isa Upanishad 3) “Thou knowest, O Death, the fire-sacrifice that leads to heaven. Tell this to me, who am full of Shraddha (faith and yearning). They who live in the realm of heaven enjoy freedom from death. This I beg as my second boon.” (Katha Upanishad 13) “He who knows the three-fold Nachiketa fire and performs the Nachiketa fire-sacrifice with three-fold knowledge, having cast off the fetters of death and being beyond grief, he rejoices in the realm of heaven.” (Katha Upanishad 18) |
“A rise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare. This is the eternal call of the wise: Awake from the slumber of ignorance! Arise and seek out those who know the Truth, because only those who have direct vision of Truth are capable of teaching It. Invoke their blessing with a humble spirit and seek to be instructed by them. The path is very difficult to tread. No thoughtless or lethargic person can safely travel on it. One must be strong, wakeful and persevering. (Katha Upanishad Part III, 14) Puranas There are 18 Maha Puranas (Great Puranas) and 18 Upa Puranas (Minor Puranas) in total (70) which are thought to have been composed between the 3rd and 10th century AD. (71) Since the time of the Puranas, this new pantheon of deities has been the dominant tripartite of Brahma, the creator, Vishnu, the preserver, and Shiva, the destroyer. We don’t see or hear too much of the old deities of the Rig Veda anymore at this point in time. (72) Modern research into ancient Indian tribal people reveal that the Santal people of Eastern Bahir hold traditional beliefs in the plant and animal kingdoms. They do not consider the plant kingdom to have souls, however, they have a word “Putka” for the mushroom which means animate or full of soul. The Santal have a language rich in mushroom vocabulary in contrast to the Hindu upper caste. (73) The Vedic Indian system of worship eventually spawned the movements of Persian Zoroastrianism and Tibetan Buddhism, both of which incorporated their own versions of the mushroom worship and sacrifice. The system of mythology which incorporated multiple deities with active roles in shaping early civilization were far more prevalent starting with Mithra in Persia and later on with Buddha in Tibet and Gandhara. These are the next two civilizations we will explore. (67) (Manu, ix, I, 13, 85, 100) (68) Cult of the Mother Goddess, p. 105 (69) https://esamskriti.com/essays/Svetasvatara-UP-TNS-Complete.pdf (70) Cornelia Dimmitt (2015), Classical Hindu Mythology: A Reader in the Sanskrit Puranas, Temple University Press, page xii, 4 (71) Collins, Charles Dillard (1988). The Iconography and Ritual of Śiva at Elephanta. SUNY Press. p. 36. (72) Secret Drugs of Buddhism, p. 50 (73) Persephone’s Quest – Wasson, Ott, Ruck, Kramrisch, Yale University Press, 1986, p. 106 |