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PHILOSOPHY OF THE RIGVEDA
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demons; and to him as arbitrator they come if some quarrel about their relative dignity arises. Into these details we will not enter; we will here only point. out that the Indian idea of creation is essentially different from that current in the Christian world. Prajapati does not create a world; he transforms himself, his body and his limbs into the different parts of the universe. Therefore in creating he is swallowed up, he falls to pieces, and is restored by the performance of some rite which is in this way recommended. In later texts we observe a tendency to get rid of prajâpati whether by deriving him from a still higher principle, such as the primordial waters, the Nonent preceding his existence, or by explaining him away and identifying him with the creating mind, the creating word, the sacrifice or the year as principles of the world. In older passages Prajapati creates, among other ritual objects, the Brahman; later passages on the other hand made him dependent on the Brahman.
History of the Brahman
8. Every attempt to explain this central idea of Indian philosophy must proceed from the fact that the word Brahman throughout the Rigveda in which it occurs more than 200 times, signifies without exception nothing more than "Prayer". Like Soma and other gifts, the prayer of the poet is offered to the gods; they enjoy it; they are fortified by it for their heroic deeds; and as man stands in need of the various benefits of the gods, the gods need for their
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