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1. The element of personal authorship in the वेदमन्त्र-s, where the words of a mantra are directly relevant and meaningful to the immediate context of the ऋषि who visualizes it from within, does not contradict the pre-existence or eternity (if you will) of the वेद. +
An example to understand: Tradition clearly tells us that विश्वामित्र "saw" a particular सूक्त when attempting to cross the confluence of 2 rivers (RV 3.33 "प्र पर्व̍तानाम् उश̱ती..."). He addresses the rivers with a particular intention in real time.
This need not & does NOT negate the fact that RV 3.33 predates विश्वामित्र. Just as ईश्वर exists here within time & without, so too the वेद exists both within time (& can thus acquire legitimate historical meaning) & without (& thus refers to things beyond time) simultaneously.
Thus, historical contexts as described in tradition will never contradict any *theological* framework within which you want to place the वेद, whether you want to claim that it is अपौरुषेय & thus eternal, or that it is the first creation of ईश्वर and thus predates all else.
Any such contradiction is purely in your head and your own inability to view things without contradiction.
2. Thus, the वेद can be simultaneously an expression of a human's (albeit exalted) real-time praise of the देव-s & the देव-s' revelation. And no, the fact of it being the देव-s' revelation does not make the देव-s narcissistic.
Why so? For reasons twofold:
i. It can only be narcissistic self praise if it is an act of communication, where the conveyance of the meaning (i.e. praise) is of primary importance to the deity. But no; it is the sonic quality of the मन्त्र that predominates.
i. It can only be narcissistic self praise if it is an act of communication, where the conveyance of the meaning (i.e. praise) is of primary importance to the deity. But no; it is the sonic quality of the मन्त्र that predominates.
What is being transmitted or revealed by the देव to the ऋषि is primarily a set of sounds, that happens to be meaningful and relevant to the ऋषि's immediate context.
2. The deity's identity with the मन्त्र praising him. The deity is not praising himself. He is merely revealing himself. The वेद itself makes this clear. From शतपथ-ब्राह्मण
This idea is also beautifully described in this article by @blog_supplement. https://manasataramgini.wordpress.com/2009/04/18/rv-10504/
Decided to do the above thread real quick as neither traditional scholars nor the likes of those with sympathies for Hindu dharma are going to move forward with their rigid thinking.
For those wanting a reference for this:
6th Kaṇḍa, 5th Adhyāya, 1st Brāhmaṇa, 2nd Kaṇḍikā https://twitter.com/ghorangirasa/status/1362297006027198464
6th Kaṇḍa, 5th Adhyāya, 1st Brāhmaṇa, 2nd Kaṇḍikā https://twitter.com/ghorangirasa/status/1362297006027198464
Words got cut off from tweet.
*likes of those like Elst https://twitter.com/ghorangirasa/status/1362303630292881408
*likes of those like Elst https://twitter.com/ghorangirasa/status/1362303630292881408
