MR J. MUIR ON THE PRINCIPAL DEITIES OF THE RIGVEDA. 575 



auspicious form, to convey it to the world of the righteous. Leaving behind it 

 here below all that is evil and imperfect, and traversing the vast abyss of dark- 

 ness which separates this world and the third heaven, the spirit soars in a car, or 

 on wings, on the undecaying pinions of Agni, wafted by the Maruts, and fanned 

 by delightful zephyrs, to the realms of eternal light, recovers there its ancient 

 body, now invested with celestial radiance, meets with the forefathers who are 

 dwelling in festivity with Yama, is recognised by that god as one of his own, ob- 

 tains from him a delectable abode, and enters on a new existence and more perfect 

 life, which is passed in the presence of the gods, and employed in the fulfilment of 

 their pleasure. In a passage of the Atharvaveda, an expectation that the family 

 relations will be maintained in the next world is expressed in these words : 

 " Conduct us to heaven ; let us be with our wives* and children." In the verses 

 which follow those I have already quoted from a hymn addressed to Soma, the 

 happiness of heaven is said to consist in the fulfilment of all desires, and the 

 unrestrained enjoyment of a variety of gratifications, the nature of which is not 

 explained, but which yield complete satisfaction. These pleasures are probably 

 to be understood as being of a sensual character, as in a passage of the Atharva- 

 veda (iv. 32; 2, 4) a promise is held out to those who offer up a particular 

 oblation that their sexual appetites shall be abundantly gratified in paradise, and 

 that they shall there be able to revel in milk, curds, butter, honey, and wine. 

 Virtuous men of different classes, — the faithful worshippers of the gods, the per- 

 formers of austerities, the brave who have fallen in battle,f the bestowers of 

 liberal gifts, — are all said to be dwellers in that higher sphere. These glorified 

 saints, who ride in the same chariots with the gods, are supposed to be capable 

 of exercising an influence over the destinies of their descendants, to have the 

 power of hearing their prayers, and of granting them protection and riches. 

 They therefore share in the honours paid to the deities, are worshipped, like 

 them, with oblations, are petitioned for temporal blessings, and are supplicated 

 not to injure any one who has committed any offence against them. 



The Rigveda contains no very explicit reference to future punishment ; but 

 the Atharvaveda speaks in one place of the nethermost darkness, and in another 

 text of hell. 



In regard to Yama, see Professor Roth's paper in the "Journal of the German 

 Oriental Society," iv. 426 ff., which refers to all the principal texts on the subject; 

 and the same author's article, in the third volume of the " Journal of the American 

 Oriental Society," on the " Morality of the Veda," pp. 334 ff". See also Professor 



* The later Indian writings hold out to the widow who burns herself on her husband's funeral 

 pile, the hope of rejoining him in heaven. See Colebrooke's " Misc. Essays," i. 116, f. 



t In the Mahabharata (xii. 3657) it is declared that "thousands of beautiful nymphs 

 [Apsarases) hasten to meet the hero who has been slain in battle, exclaiming, 'Be my husband.'" 

 Again, at v. 3667, it is said : " Behold, these shining worlds, filled with daughters of the Gand- 

 harvas, and yielding all manner of delights, belong to the brave." 



VOL. XXIIL PART III. 7 Q 



