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Power and its Manifestations

The  g Veda. Power and its Manifestations. Vedic Thought. Observation lies at the basis of Vedic thought Speculation arises when such observations are organized and explained This ‘speculation’ may be considered to be ‘visionary’ and ‘intuitive’ as a mode of apprehension. Vedic Knowledge.

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Power and its Manifestations

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  1. The g Veda Power and its Manifestations

  2. Vedic Thought • Observation lies at the basis of Vedic thought • Speculation arises when such observations are organized and explained • This ‘speculation’ may be considered to be ‘visionary’ and ‘intuitive’ as a mode of apprehension

  3. Vedic Knowledge • Based less on inductive and deductive reasoning and more on directness of the experience. • A major assumption is “connectiveness” • Individuals are part of society (family, clan, tribe) and nature • A continuum exists from the individual (micro-cosmos) to the macro-cosmos

  4. The Cosmos • Alive with powers and divinities • The impersonal (powers) and personal (deities) are themselves continuous • No hard and fast division between the two. • The connection: one of the most important conduits was the “king” (rjan-)

  5. The King as Mediator • Viewed as mediator between “society” and cosmos • Based upon the assumption that the welfare of the community depends upon its harmony with the invisible powers • Mahbhrata 11.8,32: ‘as is the king, so is his people.”

  6. The Vedic King • The King is the people • The King was the embodiment or personification of divine powers which transcended the present (and profane) phase of the life of the community. • In the king the ‘community’ and the ‘divine powers’ important for the community’s welfare met.

  7. King as Intermediator of Powers • Powers were controlled by the King leading to growth and increase. • Vjasaneyi Sahit 9.25 (atapatha Brhmaa 5.2.2,7): • “The impulse (prasava) of that special power-substance which manifests itself in vegetative life and increase of possessions (vja-) prevailed over all these worlds, in all directions; from days of yore the king goes about knowing, increasing the people, and the well-being (pui-) amongst us.”

  8. Katra- • anything that represents increase: • essence of food • essence of water and useful plants • any refreshing draught • a well-nourished condition • generative power

  9. Katra- • All these are mentioned as expressions of royal power in the Aitareya Brhmaa 8.7.10): katra-rpa tat • The king was the pivot, the culture-hero, the sustainer of the community.

  10. Other Examples: Shilluk • Shilluk king: the continued existence of the Shilluk people is bound up with the continuance of Nyikang (a culture-hero of partly divine ancestry who made the Shilluk a separate people) as a living being representing the Nyikang • This representative, the Reth, participates in the supernatural qualities of Nyikang

  11. Intralacustrine Bantu • The king inherits the land and the totality of relationships with the land, cattle, and people • The relationship of king and people, etc. is such that his health affects the health of the kingdom. • Any action of the king affects the whole kingdom

  12. Alur Trib • The power that goes with kingship, ker, resembles that of katra-. • It is known by its results and manifestations and not as a power derived from ritual • If a chief prospers, or when rain falls when the chief prays for it, this is proof that he has ker.

  13. Alur Tribe

  14. Ashanti • The kingship is expressed by Nyame ne Hene “Nyame is the King” • “-ne-” “to be” is used and not the usual -ye-, the usual word for “be.” • “-ne-” emphasizes that only Nyame is king. • His kingship is superior to, and the source of, sovereignty existing among the tutelar gods (abosom) and departed spirits (nsamanfo) and men.

  15. Ashanti • Onyame is the Supreme God • Considered the Creator (oboade) • He is the Sovereign (opanin) • The consecrated human king (ohene) of the Ashanti is the representative of Nyame • He is therefore sacred and capable of conferring blessing on his people.

  16. Vedic India • Universe is conceived from the standpoint of human experience • Interconnection of individual, society (community) and nature • There is a mutual sharing of the the powers in the universe. Therefore, • The human body is a manifestation of divine energy and substance

  17. Vedic India • AV 11.8,32: All divinities have their abode in purua, as cows in a cow-pen. Therefore, one who knows man, thinks this is brahman.” • The body is the abode of all the manifestations of the creative principle and other powers

  18. Power-substances • The connecting link between the individual, sacrifice (ritual), and cosmos) • Cosmos was not only full of living beings and substances but also full of powers which manifested themselves in both nature and the human realm.

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