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
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 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
Agni was also given ten mothers who were “twice five sisters”,69 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
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
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
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
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 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).
As Heimdal, in his Scef-child form, was sent to mankind by the gods, “Matarisvan75 brought Agni to Bhrigu as a gift, precious like wealth, of double birth, the carrier, the famous, the beacon of the sacrifice, the ready, the immediately successful messenger.... The Bhrigus worshipping him in the abode of the waters have verily established him among the clans of Ayu. The people have established beloved Agni among the human clans as (people) going to settle (establish) Mitra” (i, 60). Oldenberg explains that people going anywhere secure safety by ceremonies addressed to Mitra, i.e. by concluding alliances under the protection of Mitra. Another reference reads, “Agni has been established among the tribes of men,