102 - The Majesty of the Sun.

Markandeya says that from Brahma’s mouths issued the four Vedas and explains their peculiar qualities and transcendent merits—The gods and the Vedas are but manifestations of the Sun. 

Markandeya spoke:

1 Now when that egg split open, out of the anterior mouth of Brahma whose origin is inscrutable, O muni, came forth

2 first the Richhhymns, at once resplendent as the flowers of the China rose,†† glorious in form, but disconuected,§ and divided into separate portions, and therefore bearing the 

         †† Java; Hibiscus rosa Sinensis. The flowers are very large and of a brilliant crimson-scarlet ooloar, very conspicuous. 

§ Not in the order in which they are now arranged. For tejo-rupantasamhatah the Bornbay edition reads tejo-rupa hy a-samhatah which I have adopted. 

3 form of passion.* Out of his right mouth issued the Yajus hymns, unimpeded, coloured like the colour of gold, and

* Rajo-rupa-vahas. 

4 disconnected. Out of the posterior mouth of the lord Brahma, who is the highest of all, were revealed the Saman

5 hymns, and the C’handas hymns. And the entire Atharvan† then, resplendent as a mass of hlack pigment or a cluster of bees, —that which has a nature as terrible as possible,†† which contains the magical rites and the rites for removing

† Atharvanam, neut. nomin. The meaning given in the dictionary is “the work, i.e., ritual of the Atharva-Veda,” but here it must mean the Atharva-Veda itself. This Veda receives marked praise here. 

†† Yavad-ghora-svarupam tad. 

6 calamities,—became manifest out of the Creator’s left mouth; it is composed chiefly of pleasure, goodness and darkness,§ and has the essential properties of gentleness and harshness.

§ Sukha-sattva-Yamah-prdyam; sulcha is peculiar in this connexion.

7 The Richhymns have the quality of passion; and goodness is the quality|| of the Yajus hymns, O muni; the Saman hymns have the quality of darkness; darkness and goodness

|| For guna read guno? It is remarkable that a higher quality is given to the Yajur-Veda here than to the Rig-Veda. 

8 exist in the Atharvan hymns. These emanations, blazing indeed with unrivalled glory, obtained each a separate station almost at first. ¶

¶ Purvam iva. 

9 That then was the original glory which is declared** by uttering the word “Om.” The glory which comes from the essential nature thereof—that, having encompassed it completely, 

** Abhi-shabdyate; abhi-Shabd as a verb is not in the dictionary.

10, remains fixed. As is the glory which consists of the Yajus, such is that of the Samans, O great muni; they have

11 grown into one in resorting to a supreme glory. Rites for the removal of calamities, and rites for promoting growth and magical rites also-these three things gained union†† with the three Vedas, the Richh and the two others, O brahman. 

†† Layam agamat. The reference seems to be to the Atharva-Veda; see verse 5 where these rites are said to be part of that Veda. This passage then refers to the changes by which that work gained rank as a Veda. But these words may also mean “became blended with the three Vedas; “see verse 17 below. 

12 This universe became most stainless then through the sudden destruction of darkness, and was to be developed horizontally,

13 upwards and downwards, O brahman rishi. That excellent glory of the C’handas became then an orb, and grew into

14 oneness with the supreme glory, O brahman. Since it obtained the name of A’ditya at the very beginning, it became also the essentially unchanging cause of this universe, O illustrious Sir. 

15 The triple Veda, which is named the Richh, Yajus and Saman, gives warmth in the morning and at mid-day and in the

16 afternoon also. The Richhhymns give warmth in the forenoon, and the Yajus hymns truly at mid-day, and the Saman hymns give warmth truly in the afternoon, O best of munis.

17 Rites for the removal of calamities are deposited* in the Richhymns in the forenoon, rites for promoting internal growth in the Yajus hymns at mid-day, and magical rites

* Vanyastam. 

18 lastly in the Saman at evening. Magical rites moreover, should be performed at mid-day and in the afternoon equally, but the particular ceremonies for the Pitris should be performed with the Saman in the afternoon. 

19 In the creation of the world is manifested Brahma, who is composed of the Richhymns; in its permanence† Vishnu who is composed of the Yajus hymns; and shiva, who is composed of the Saman, at the dissolution; therefore its 

† For sthito read sthitau as in the Bornbay edition. 

20 sound is impure.†† Thus the adorable Sun, whose self is the Veda, who abides in the Veda and whose self is Vedic

†† Mann says the sonnd of the Sama-Veda is in a measure impure because it is sacred to the Pityis (IV. 124), 

21 knowledge, is called the Supreme Soul.§ And he, the eternal, who is the cause of creation, || permanence and dissolution, on taking recourse to passion, goodness and the other qualities, acquires the names of Brahma, Vishnu and the other gods. 

§ Parah, purushah. 

|| For svarga- read sarga- as in the Bornbay edition.

22 Now ever to be praised by the gods is he whose body is the Veda, 

Yet who has no body, who was in the beginning, who is embodied in all mortals; 

Who is the Light that is the refuge of the universe, who has righteousness that passes knowledge, 

Who is to be attained unto in the Vedanta, supreme beyond things that are sublime!