TIME
Time draws this chariot with seven wheels.
Seven are the hubs; its axle is non-death. At the head of all beings Time
proceeds unceasingly, the first among the Gods. Above Time is set a brimful
vessel. Simultaneously we see Time here, there, everywhere. Set face to face
with all existences, Time is throne, men say, in the loftiest realm. Time has
gathered together all beings that are; he has passed through all the gathered
beings. He who was father has become their son. There is no glory higher than
his. Time generated the Sky above and this vast Earth. The passing moments
present and future, by him set swinging, are reckoned out in due proportions.
Time brought forth fate-filled chance. In Time the Sun shines and burns. In
Time the eye spies from afar. In Time all existences are. [Atharva Veda XIX,
53, 2-6].
COLORS
These different colours in the sun are the
essences of the essences; for the Vedas are the essences and these colours are,
again, their essences. These are the nectars of the nectars; for the Vedas are
the nectars (i.e. immortal) and of them these colours in the sun are the
nectars. [Sama Veda, Chandogya Upanishad III, V - The Honey-Doctrine
(Continued), 4]
On the first of these nectars the Vasus
live, with Agni (fire) at their head. Truly, the gods do not eat or drink. They
are satisfied by merely looking at the nectar. They retire into that red colour
and rise up from that colour. He who thus knows this nectar becomes one of the
Vasus, with Agni (fire) at their head; he is satisfied by merely looking at the
nectar. He retires into that red colour and again rises up from that colour. As
long as the sun rises in the east and sets in the west, so long does he, like
the Vasus, enjoy rulership and sovereignty. [Sama Veda, Chandogya Upanishad
III, VI - Meditation on the Vasus, 1-4].
WORSHIP
Now, if a man worships another deity,
thinking: He is one and I am another, he does not know. He is like an animal to
the gods. As many animals serve a man, so does each man serve the gods. Even if
one animal is taken away, it causes anguish to the owner; how much more so when
many are taken away! Therefore it is not pleasing to the gods that men should
know this.
VARNA
In the beginning this (the kshatriya and
other castes) was indeed Brahman, one only without a second. He, being one, did
not flourish. He projected, further, an excellent form, kshatriyahood- those
kshatriyas (rulers) among the gods: Indra, Varuna, Soma (Moon), Rudra,
Parjanya, Yama, Mrityu (Death), and Ishana. Therefore there is none higher than
the kshatriyas. Thus at the Rajasuya sacrifice, the brahmin sits below and
worships the kshatriya. He confers that glory on kshatriyahood alone. But
brahminhood is nevertheless the source of kshatriyahood. Therefore even though
the king is exalted in the sacrifice, at the end of it he resorts to
brahminhood as his source. He who slights a brahmin strikes at his own source.
He becomes more evil, as one who slights his superior. Yet He (Viraj) did not
flourish. He projected the Vaisya caste-those classes of gods who are
designated in groups: the Vasus, Rudras, Adityas, Vishve-devas and Maruts. Still
He did not flourish. He projected the shudra caste-Pushan. This earth is Verily
Pushan (the nourisher); for it nourishes all that exists. Yet He did not
flourish. He projected, further, that excellent form, justice (dharrna). This
justice is the controller of the Kshatriya. Therefore there is nothing higher
than justice. So even a weak man hopes to defeat a stronger man through
justice, as one does with the help of a king. Verily, that which is justice is
truth. Therefore if a man speaks the truth, they say he speaks what is just,
and if he speaks what is just, they say he speaks the truth; for justice alone
is both these. [Yajurveda, Brihadaranyaka Upanishad I, IV-The Creation and Its
Cause, 10-14].
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