THE VEDIC GODS AS FIGURES OF BIOLOGY BY V. G RELE, L.M.&5. F.@.P.S. Author of “The Mysterious Kundalini" and. “Bhagawad-Gita—An exposition” fp esented to the Library of he Bharatiya Vidya: Bhavan, by ste Shri Hirelal Amuilal Shah, Bombay. FOREWORDS BY EDWARD J. THOMAS, M.A. D. LITT. Author of “ Vedic Hymns, translated from the Tug-Veda with introduction and notes AND Y. G. NADGIR, M.S. Professor of Anatomy, Grant Medical College, Bombay BOMBAY: D, B. TARAPOREVALA SONS & CO. KITAB MAHAL, HORNBY ROAD. 193110 JUL 1999 Prnted by Y k Padwal at the Tatva Vivechaka Press Byculla Bombay and Pablished by V G Rele Parekh Street Girgaum Bombay (Inda}FOREWORD By Epwarp J, THOMAS, MA, D Latt. Author of “The Life of Buddha” and “Translations of the Rig-Veda Hymns.” It 1g now more than eighty years ago that Horace Hayman Wilson began to translate the hymns of the Rig-Veda. At that time Vedic interpretation in the proper sense hardly existed In fact the means of translating the hymns were not then available What Wilson did was to give Sdyana’s interpretations m all the obscure passages—and they were not few—and even to follow the com- mentary when the natural trinsiation wag otherwise. At the time this was mevitable, and 1k was quite proper, as it still 1s, to learn from Sayana everything that he could tell u¢ Bat Sayana’s problem was different from that which confronts us now. To him the mantras were versed which had been used for ages in ceremonial practices, and in connection with these practices they had acquired meanings which we cannot assume were thought of by the ancrent seers What he gives ug 1s ~ fathful account of the traditional mterpretation of his own time Probably he never realised that the world of primitive Vedic thought might have been something very different from the religions atmosphere of the fourteenth century, after thousands of years of mental strivings ag seen in the labours of the Brahmanas, the Upimisads, and the philosophical systems But the problem that faces us now 13 to determine, if possible, what was this early world of thought, and it has been the central problem for the last hundred years The first step was mide by Rudolf Roth (1821—1895) He saw that what Sayan tells us is not final, and this famous utter- ance Los von Sayana (‘get ma of Sdyana') had led or misled scho lars foralong time £E have met a noted Vedic Scholar, a pupil of Roth, who refused to look at SAyana Yet there wis one sofid re sult of Roth’s work His own Vedic studres (largely embodied in the great St Petersburg Lexicon) and work like Grassmann's Dictionary to the Rig Veda, were attempts to determine the mean- ings of Vedic words apart from later accretions There 13 no doubt that they carried Vedic studies a long stage farther,(iv) But Vedic studies were still far from the goal. They were no sooner freed from the illusion that Sayaga is the last word than they were strughtway beguiled by the mirage conjured up by Max Miller and his followers. For Max Miiller the problem was not merely to find ont exactly what the Vedas said, and what the seers exactly meant. He started witha theory or several theories He thonght that in getting back to Vedic times he had got back to the origin of religion, He made 1 theory as to what this origin was, and tried to support it with a theory of the ongin of the Innguage and with the evidence of the Vedas Religon was supposed to have originated in the worship of natural objects, and every divine name had to be interpreted in the light of thig theory with the zgnonng of other forms of religion, and even of facts to be seen in the Vedic rehgion itself, which point ina quite different direction. The etymological theones on which many of Max Miiller’s results were based and his Aryan theory have been swept away, put his Vedie theores aro still a mirage for English speaking students Even Mr Tilah’s theorres, however revolutionary in some respects, rest fundamentally on the view that we are to look for what Macdouell calls a ‘physical basis’ im explaining any part:- cular divimty This looks like a case of stalemate, when no theory can claim general acceptance Even when we think of German scholars, Ludwig Kaegi, Pischel, Geldner, Oldenberg, or of the French school, Bergaigne, Regnand Henry, xt cannot be said that Vedic studies are in a healthy state Nothing therefore that will rouse complacent dogmatism and send scholars back to a renewed study of the text, with perhaps a new key, or as Dr Rele expresses 1t a new angle of vision, 35 to be welcomed On Dr Reles present work I have not yet formed a considered yadgment, for thig must be done with text in hand and with due weighing not only of the evidence that is adduced but of other possible interpretations It will help the scholars of India to realise as we are learning im the West that the great problem 13 not yet solved Its independent outlooh and new theomes may point out a way of advance which has so far eluded our view,FOREWORD By YY. G Nanain, us Professor of Anatomy, Grant Medical College & Fellow of the Unnersity of Bombay I have reid with grewt interest the manuscript copy of Dr V G Relo’s Book on ‘Vedic Gods’ He has approached the problem with a convietion that the Hindu serptural texts are books of a biological nature and ho has tried to interpreto the Vedic Gods from a biological point of view partrenlarly in relation to the central nervous system Ho is led to beheve thit the Vedag ara books on the phymology of the nervous system written by the ancient Vedic seers in symbolicil language and that the Vedie Rishia were well acquainted with the normal working of the nervous system He Points out that the different theories which have been put forward from time to timo by Vedic scholars both Indian and Foreign are hopelessly inidequate to explain sitisfactorily the description of the Vedic Gods given in the Vedic texts and observes that 7 biological interpretation alone gives the key to their proper understanding I feel no doubt that Dr Rele his accomplished the task with ability and slill He has ably succeeded in making outa case for lug ingenious theory Hoe has grven abundant evidence of scholar- slip scientific attitads and remarkable powers of observation 1n pre Renting his thesis and hig arguments carry conviction to the reader The anatomical and embryologrcal facts stated m the book are accurate and one feela as ons follows his account of the Vedic Gods how very modern the knowledge of the nervous system as shown by the Vedie seers 18 Although it 18 difficult to predict whether his theory will find favour with the Vedic scholars or not there 1s no doubt that 1t will take tho learned world by surprise in ag much ag it 18 2 genuine attempt to bring before the Vedic scholars a new angle oi vision which greatly helps to elucidate the most obscure and unintelligible Passages about the shape of the Vedic World and its Gods and agit throws a new light on their interpretation It 1s a book well worth having well worth reading and well worth studyingAN EXTRACT FROM THE HISTORY OF SANSKIRT LITERATURE. By C. ¥. VAIDYA, 1A, LID, Author of “ History of Medieval India", “ Eme India’, “ Riddle of Ramdyana” de DR. V. G. RELE’S NEW EXPLANATION OF VEDIC DEITIES Dr. V. G. Rele, LM. & 8, FOP.S, whose new interpretation of the Bhagavadgita we have already noticed, has suggested a now explanation of Vedie deities algo on the physiological basis, Dr, Rele hag studied the Rig-Veda deeply and with his wonderfully Imaginative power and his intimate knowledge of anatomy hag evolved the theory that the Vedic deities represent the several centres of activity m the nervous system of the human body, T have had the privilege of readingin manusenpt his book expound ing tins theory and I am sure that when tlus book is out, rt will take the learned world by surprise He has not only accounted for the various attributes of each Vedie deity but his also shown how the various legends about each god given in this highly poetic work of the ancient Bishas can be explamed Even in the time of Y4ska, the Vedre deities had become a riddle Some terchers thought that they were powers of nature looked upon as gods, others that they were ancient iangs Thug Vnitra was supposed by some to represent a cloud, by others to be a son of the Asura Virochana. Modern Vedic scholars generally explan the Vedic destes and the legends connected with them on an astronomical basis They explain these legends as poetical fancies of the ancient Rishis suggested by particular appearances in the starry regions Some again believe that these deities represent but the Snn im its different aspects seen in the Arctic regions, Even Yaska thought there were three deities only, viz, Sun, Wind, and Fire, and sll other derties were but their different posthong But it 13 patent to all that these different theories cannot satisfac. tonly explain all the attributes of the Vedic deitres described in the Big Veda, nor all the legendsin connection with them found therein Thus, as pointed out by Dr. Rele, the deity Rodan in the(vm) dual defies proper explanation Even Yaska gave different mean- ings, and many following him take 1tas heaven and earth (Dyava- phithivi). Boutin many hymnsof the Big-Veda, Rodasi ts mentioned along with earth and sky separately (X 833) and there Rodas: must mean two heavens Now in the outer world there iu but one heaven. The idea of two heavens, however, seems to hare been suggested by the two hemispherical bram vaults placed side by ideas well explamed by Dr. Rele mm hg book. The Bishi in their animal sacrifices must have studied anatomy and even human dead bodies and they saw minutely both the wmner world and the outer world and thought them to be alike Wemay next mention the next most troublesome Vedic deity viz the two ASvins YAska ag usual suggests many explanations The astrono mucal explanation that they are two stars or two planets (Venus and Mercury) fails, for these do not constantly appear together. The Aévins are always said to appear in the early mornmmg before dawn. ‘They are physicans And they succour men when foundered atsea. It 13 almost amposuble to suggest an explanation which can bring in these attributes Dr Kele’s physiological explanation 1s, therefore, worth noting Other troublesome deities such as Ribhus and Pishan are also explained in this theory of Dr Rele Indeed his great merit 1s that he has collected together all the legends connected with each detty found in the Ing-Veda as also ail attributes and has explamed them on the theory that the Vedse deities represent the different centres of activity m the bran and the spinal cord of the human body It 1 possible that the Vedic seers knew the beman nervous system well and looking upon the outer world as a replies of the nner world described both in the same fashion This theory of Dr. Rele wall certanly be carefally scrutinized by the learned world when it is placed before 1t- The German Pandits who wre both good Vedic scholars and Medical experts will study it deeply and pronounce their valuable opinion upon ite In the mean- while, wo think the theory to be so ingemous and thorough going, that we fee] it to be our duty to briefly notace it rn this History of Sansknt Literature, even before Dr Relo’s book is printed and placed before the worldPREFACE Tt ts my conviction thit 1 mnyority of Hinda sgriptural texts are books on subjects of 1 defimtely biological character A study of theso books in that Inght led mo to mj bringing out the two books, “The Mysterious Kundahnt’ and ‘Bhagatad-Gida—An Ev- postion”, mn the former of which I have tried to explun that our Yogic and Tantne books relate to the Autonome Nervous System and its control by certain physical practices mentioned in the Hatha Yoga, while in the Intter I have tried to show that the Bhaguad Gattis book dealing with psychology ind the process of nmfying the mental powers when ther harmony of working has been deranged hese 3 = ie Big fa Z the Antsnkshs a region where Airy = Rayas and earthly = Rayss are pressed = atuinst tach o ker Etevatsons show the Parvatss wv the Aatarsksha regron : z The dark ares ts = the Regs region z sutending from B |IV Droms hatasa a iarge heaven (0 each ° Sona reservour to whieh ? Serna drops Mav acd fall E into rivers wave I 209 Fig. 1.UNIVERSE 21 In this conception of the world, light and darkness, day and night, would never run a simultaneous course, to meet together in 1 particular region thove the earth, for, in the Vedas the hindred pair, day and night, 13 sud to mingle in herven “nd earth (X 10 9) The goal of the pair unlike im semblince-day and mght—is to nourish the mfant Agm and the three places of rts birth, in mid- aur, in heaven_and in waters The pair revolve hke two wheels (1851) on the Vedic world The revolution of these two wheels over the world according to Wallis in his Cosmology of the Rig- Veda (p 115), begins in the erst and stops at the west to circle back again to the est without gomg below the earth Though Iam in agreement with the latter pitt of hisstutement, yet his con- ception of the rolling of the day and mght has no sound foundation, for, then the pair are confined to the middie asry Rayas or Antanksa region only and do not extend over the whole length of the two Rajas regions, one im exch half of the Vedic world (VI91) The moving of the two wheels 1s not after the pattern of one following the other bet of both running together a parallel course as if joined by an axle ‘This 1s only possible when two halves of the world ran 2 parallel course, and this statement is expressly made in X 894, where it 1s stated that Indra 1s said to have fixed to Ins car tho two halves of heaven and carth as with an a\le With sneh « conception of the simultaneous running of light and darkness, visible cbove on the earth, one cannot conceive of a universe whose two halves are jomed together with the earthy re- gions to form upper and lower hemispheres It may be that the Rishis viewed the two halves of the world as travelling parallel with each other and united in yaxtapostron to each other Then according to the Vedie idea of the universe, the pair—hght and darkness—would be visible at one andthe same time The sun moving along the course of one half, keeping it in hght, causes the other half to remaim in the darkness of :nactinty Tho shape of tho earth as viewed by the secrsis not what wo are iecustomed to see Tho seers conceived the universe as made of wood and fashioned lhe atree The query in X137, 814 1322 THE VEDIC GODS only about the particular kind of wood used to fashion the universe like a parhenlar tree Varuna 1s said to hold erect the stem of the tree on the baseless regton, and its root 2s said to be hfted ngh up (1247) The measuring of the two earths (Urvi in dual number) by the Father beyond the heavens with measuring rods shows the length- wise expanse of the earth (III 38 3), for the measuring rods form a support to hold wide the broad expanse of the two heavens (Hodasi in doal number) The heavens re very often described as bemg supported with posts, but the mid region, Antarthca of the world 13 said to be rafterless (II 15 2,1V 56 3,X 49 1) It1s located on the top of the framework of heaven 1 ¢ on tho top of tho posts that support the heavens (1565) The nnghty Indra iseud to hue fastened firmly the region of air within the frimeworh of heaven and earth ‘Visuu also supports the vault of the heavens and fixes the earth to it mth pegs (VII 99 3) It will be seen from these statements that the Rig-Vedie earth isfar from being circular It hasa measurable height It 1s lhe the stem of a tree over which there 1s vacant region abounding im streams and mountains which are said to be