ヴェーダに於ける密儀思想
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概要
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As generally known, there are several so-called philosophical hymns in the Rig- and Atharva-veda Samhitas. How came these hymns to be composed by the seers of the orthodox religion? Were they related in any way to the cults of the Vedic religion? If they had had any connection with the sacrificial rites, what kind of religious demand made those hymns indispensable for the actual performance of the religious rites? Here is a most important problem that must be solved in ordes to rightly understand the significance of the philosophical hymns in the Vedic Samhitas as well as the structure of the earlier Vedic religion. In regard to the above point a great misconception seems to be taking hold of some scholars of the Hindu culture, who treat the composition of those hymns separately from the actual practice of the rites. It is due to this misconception, Prof. Sahota points out, that those scholars have ever failed to account for the existence of the philosophical hymns in the Vedic Samhitas and subsequently to detect the origin of the Upanishadic mysticism. Here Prof. Sahota has tried to solve this difficult problem on the hypothesis that the philosophical hymns represent the "mysterium" (Geheim-kult) which was then unfolding itself amidst the rituals of the Vedic religion. Through an analysis of the hymns of the Vedic Samhitas our writer presumes that there had existed a system of Vedic sacrificial rites which demanded hymns containing philosophical or cosmogonic ideas. In other words, the philosophical hymns had as their background the mysterious cults which had been developing within the framework of the orthodox religion. The present article accordingly sets out to clarify the circumstances under three heads that must have attended that development. The first part of the present article deals with the development of the mystic thought through all the stages of the growth of the Vedic religion-Rig-vedic, Atharva-vedic, Brahmanical and finally Upanishadic. The second part deals with the mystic elements inherent in the Rig-veda Samhita in their evolutional arrangement. The third part treats of the traces of further development of the mystic thought in the Atharva-veda Samhita. Thus our writer observes that we can trace the origin of the Upanishadic mysticism to the sacrificial religion of Rig-veda and then follow down the main current of the development of Vedic thought therefrom to the socalled Vedants (the end of Veda, another name for Upanishad). In conclusion, Prof. Sahota calls our attention to the no small contribution that must have been made by the unorthodox thoughts or ideas to the growth of the philosophical thoughts in the Vedic religion.
- 大阪大学の論文
- 1957-03-25