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Doesn’t the emphasis on an Unmoving Imperishableness and the One-Ness of the Gods’ Might, in this line from among the earliest hymns, completely undermine the idea that “ancient pagans” only believed in a flux without unity?

The Imperishable “Syllable” more specifically, mentioned in this hymn, calls to mind the primordial syllable Om, which is also the Brahman. Indeed the word used for Imperishable Syllable here (akṣaram) is defined as a synonym for Om throughout the rest of Vedic scripture. According to Aurobindo, The Cow here, in whose track is found the Imperishable Syllable, is the Vedic goddess Aditi, whose name means The Boundless. This of course fits the overt theme of Imperishableness and One-Ness in the verse.

We thus have:
“In the track of the Boundless is found the Unmoving Imperishable (Syllable): great is the Lordship/Might of the Gods, the One and Only.”


Agni’s Mystical Treatment

Lastly, what should also be mentioned is the way the Fire God Agni is treated throughout the earliest layer of the Rig Veda, a treatment consistent through all Vedic scripture.

Agni “becomes” All the Gods, suggesting that he must be a vector of unity between them. It is even said that “in” Agni are all the gods. It’s hard to read this other than as the gods being unified in “One lordship,” as in the previous hymn.
From RV V.3, which is again in the earliest layer of the Rig Veda:

"Thou O Agni, art Varuna when thou art born, thou becomest Mitra when thou art perfectly kindled, in thee are all the Gods, O Son of Force, thou art Indra to the mortal who gives the sacrifice. Thou becomest Aryaman when thou bearest the secret name of the Virgins… For the glory of thee, O Rudra, the Maruts brighten by their pressure that which is the brilliant and varied birth of thee…By thy glory, O Deva, the gods attain to right vision and holding in themselves all the multiplicity (of the vast manifestation) taste Immortality. Men set Agni in them as the priest of the sacrifice when desiring (the Immortality) they distribute (to the Gods) the self-expression of the being."

The solar lord Savitar in similar fashion “becomes” both Pushan and Mitra in succession:
To Savitar it is said: “thou, O God, art Mitra through thy righteous laws.”
“Pūṣan art thou, O God, in all thy goings-forth.” V.81.4-5

It is impossible to explain how one god can “become another” without accepting that they do not have rigid boundaries in a simple sense. The only way to explain this away is by rationalizing what is explicitly being stated in mystical terms, which is what secular scholars often do. The other common tactic is to simply ignore these lines entirely, which should discredit the historian.

This is a mystical description of gods becoming one another in an endless cycle. Agni, the Fire that forms each god, is one primary vector of the unity between them. They are within Agni and Agni is Them, and fundamentally they are together as One Lordship, the familiar theme of Unity in Diversity.

As such the Axial Age theory can do nothing except ignore the very earliest theological literature of the Indo-Europeans and its insistently mystical framing:
The utterly fixed Skambha of Heaven, The Unmoving Imperishable Syllable, the One And Only Lordship of the Gods, the gods becoming one another and being all within Agni the cosmic Fire, who himself is often a symbol of the Absolute in other layers of the Veda.

One would have to be illiterate to miss the mysticism of the Rig Veda from start to finish.

⁃ O’Gravy, The Sun Riders
@solarcult

www.tg-me.com/cn/️The Sun Riders️/com.solarcult/1406

1.7K viewsO’Gravy, edited  Mar 31 at 23:59

Doesn’t the emphasis on an Unmoving Imperishableness and the One-Ness of the Gods’ Might, in this line from among the earliest hymns, completely undermine the idea that “ancient pagans” only believed in a flux without unity?

The Imperishable “Syllable” more specifically, mentioned in this hymn, calls to mind the primordial syllable Om, which is also the Brahman. Indeed the word used for Imperishable Syllable here (akṣaram) is defined as a synonym for Om throughout the rest of Vedic scripture. According to Aurobindo, The Cow here, in whose track is found the Imperishable Syllable, is the Vedic goddess Aditi, whose name means The Boundless. This of course fits the overt theme of Imperishableness and One-Ness in the verse.

We thus have:
“In the track of the Boundless is found the Unmoving Imperishable (Syllable): great is the Lordship/Might of the Gods, the One and Only.”


Agni’s Mystical Treatment

Lastly, what should also be mentioned is the way the Fire God Agni is treated throughout the earliest layer of the Rig Veda, a treatment consistent through all Vedic scripture.

Agni “becomes” All the Gods, suggesting that he must be a vector of unity between them. It is even said that “in” Agni are all the gods. It’s hard to read this other than as the gods being unified in “One lordship,” as in the previous hymn.
From RV V.3, which is again in the earliest layer of the Rig Veda:

"Thou O Agni, art Varuna when thou art born, thou becomest Mitra when thou art perfectly kindled, in thee are all the Gods, O Son of Force, thou art Indra to the mortal who gives the sacrifice. Thou becomest Aryaman when thou bearest the secret name of the Virgins… For the glory of thee, O Rudra, the Maruts brighten by their pressure that which is the brilliant and varied birth of thee…By thy glory, O Deva, the gods attain to right vision and holding in themselves all the multiplicity (of the vast manifestation) taste Immortality. Men set Agni in them as the priest of the sacrifice when desiring (the Immortality) they distribute (to the Gods) the self-expression of the being."

The solar lord Savitar in similar fashion “becomes” both Pushan and Mitra in succession:
To Savitar it is said: “thou, O God, art Mitra through thy righteous laws.”
“Pūṣan art thou, O God, in all thy goings-forth.” V.81.4-5

It is impossible to explain how one god can “become another” without accepting that they do not have rigid boundaries in a simple sense. The only way to explain this away is by rationalizing what is explicitly being stated in mystical terms, which is what secular scholars often do. The other common tactic is to simply ignore these lines entirely, which should discredit the historian.

This is a mystical description of gods becoming one another in an endless cycle. Agni, the Fire that forms each god, is one primary vector of the unity between them. They are within Agni and Agni is Them, and fundamentally they are together as One Lordship, the familiar theme of Unity in Diversity.

As such the Axial Age theory can do nothing except ignore the very earliest theological literature of the Indo-Europeans and its insistently mystical framing:
The utterly fixed Skambha of Heaven, The Unmoving Imperishable Syllable, the One And Only Lordship of the Gods, the gods becoming one another and being all within Agni the cosmic Fire, who himself is often a symbol of the Absolute in other layers of the Veda.

One would have to be illiterate to miss the mysticism of the Rig Veda from start to finish.

⁃ O’Gravy, The Sun Riders
@solarcult

BY ☀️The Sun Riders☀️