THE SECRET OF THE VEDA

 

SRI AUROBINDO

 

Contents

 

PRE CONTENT

PART ONE

I.

THE PROBLEM AND ITS SOLUTION

 

XIII

DAWN AND THE TRUTH

II.

A RETROSPECT OF VEDIC     THEORY (1)

 

XIV

THE COW AND THE ANGIRASA LEGEND

iii.

— THE SCHOLARS (2)

 

XV

THE LOST SUN AND THE LOST COWS

III.

 MODERN THEORIES

 

XVI

THE ANGIRASA RISHIS

IV.

THE FOUNDATIONS OF THE PSYCHOLOGICAL THEORY

 

XVII

THE SEVEN-HEADED THOUGHT,    SWAR  ANDTHE DASHAGWAS

V

PHILOLOGICAL METHOD OF THE VEDA

 

XVIII

THE HUMAN FATHERS

VI

AGNI AND THE TRUTH

 

XIX

THE VICTORY OP THE FATHERS

VII

VARUNA-MITRA AND THE TRUTH

 

XX

THE HOUND OF HEAVEN

VIII

THE ASHWINS — INDRA — THE VISHWADEVAS

 

XXI

THE SONS OF DARKNESS

IX

SARASWATI AND HER CONSORTS

 

XXII

THE CONQUEST OVER THE DASYUS

X

THE IMAGE OF THE OCEANS AND THE RIVERS

 

XXIII

SUMMARY OF CONCLUSIONS

XI

THE SEVEN RIVERS

     

XII

THE HERDS OF THE DAWN

     

 

  PART TWO
SELECTED HYMNS

 

I

THE COLLOQUY OF INDRA AND AGASTYA : I. 170

 

VIII

VAYU, THE MASTER OF THE LIFE ENERGIES : IV. 48

II

INDRA, GIVER OF LIGHT : I. 4

 

IX

BRIHASPATI, POWER OF THE SOUL : IV. 50

III

INDRA AND THE THOUGHT-FORCES : L 171

 

X

THE ASHWINS, LORDS OF Buss: IV. 45 . . . 314

IV

AGNI, THE ILLUMINED WILL : I. 77

 

XI

THE RIBHUS, ARTISANS OF IMMORTALITY : 1.20 . 324

V

SURYA SAVITRI, CREATOR AND INCREASER: V. 81

 

XII

 VISHNU, THE ALL-PERVADING GODHEAD : 1.154 . 331

VI

THE DIVINE DAWN : III.

 

XIII

SOMA, LORD OF DELIGHT AND IMMORTALITY : IX. 83 339

VII

To BHAGA SAVITRI, THE ENJOYER: V. 82

 

 

 

   

PART THREE
HYMNS OF THE ATRIS

 

FOREWORD

 

HYMNS TO AGNI: V

 

Agni, the Divine Will-Force

 

The Fifteenth Hymn to Agni

The First Hymn to Agni

 

The Sixteenth Hymn to Agni

The Second Hymn to Agni

 

The Seventeenth Hymn to Agni

The Third Hymn to Agni

 

The Eighteenth Hymn to Agni

The Fourth Hymn to Agni

 

The Nineteenth Hymn to Agni

The Fifth Hymn to Agni

 

The Twentieth Hymn to Agni

The Sixth Hymn to Agni

 

The Twenty-First Hymn to Agni

The Seventh Hymn to Agni

 

The Twenty-Second Hymn to Agni

The Eighth Hymn to Agni

 

The Twenty-Third Hymn to Agni

The Ninth Hymn to Agni

 

The Twenty-Fourth Hymn to Agni

The Tenth Hymn to Agni

 

The Twenty-Fifth Hymn to Agni

The Eleventh Hymn to Agni

 

The Twenty-Sixth Hymn to Agni

The Twelfth Hymn to Agni

 

The Twenty-Seventh Hymn to Agni

The Thirteenth Hymn to Agni

 

The Twenty-Eighth Hymn to Agni

The Fourteenth Hymn to Agni

 

 

 

 

THE GUARDIANS OF THE LIGHT:

 

HYMNS TO THE LORDS OF LIGHT : V

Surya, Light and Seer

 

The First Hymn to Mitra-Varuna

The Divine Dawn

 

The Second Hymn to Mitra-Varuna

Pushan the Increaser

 

The Third Hymn to Mitra-Varuna

Savitri the Creator

 

The Fourth Hymn to Mitra-Varuna

The Four Kings

 

The Fifth Hymn to Mitra-Varuna

Varuna

 

The Sixth Hymn to Mitra-Varuna

Mitra

 

The Seventh Hymn to Mitra-Varuna

Aryaman

 

The Eighth Hymn to Mitra-Varuna

Bhaga

 

The Ninth Hymn to Mitra-Varuna

 

 

The Tenth Hymn to Mitra-Varuna

 

 

The Eleventh Hymn to Mitra-Varuna

     

PART FOUR

 

OTHER HYMNS

 

HYMN IN PRAISE OF INDRA : I. 5

 

A HYMN TO SAVITRI: V. 81 

HYMN TO INDRA: 1.7-11

 

HYMN TO VARUNA (two versions): V. 85

HYMN TO INDRA: VIII. 54 

 

A VEDIC HYMN: VII. 60

HYMN TO INDRA : X. 54

 

THE GOD OF THE MYSTIC WINE : IX. 42,75

A VEDIC HYMN: 1.3

 

A HYMN OF THE THOUGHT-GODS : V. 52-58

FROM A VEDIC HYMN: 1.15

 

INTERPRETATION OF THE VEDA

HYMN TO BRAHMANASPATI: 1.18

 

INTERPRETATION OF THE VEDA

HYMNS TO THE DAWN : V. 79,80

 

THE ORIGINS OF ARYAN SPEECH

 

 

Bibliographic note

 

All references are to the Rig-veda unless otherwise stated.

VII  

TO BHAGA SAVITRI, THE ENJOYER

 

Rig-veda V.82

 

 

  1. Of Savitri divine we embrace that enjoying, that which is the best, rightly disposes all, reaches the goal, even Bhaga's, we hold by the thought.

  1. For of him no pleasure in things can they diminish, for too self-victorious is it, nor the self-empire of this Enjoyer.

  1. 'Tis he that sends forth the delights on the giver, the god who is the bringer forth of things; that varied richness of his enjoyment we seek.

  1. Today, O divine Producer, send forth on us fruitful felicity, dismiss what belongs to the evil dream.

  1. All evils, O divine Producer, dismiss; what is good, that send forth on us.

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  1. Blameless for infinite being in the outpouring of the divine Producer, we hold by the thought all things of delight.

  1. The universal godhead and master of being we accept into ourselves by perfect words today, the Producer whose production is of the truth —

  1. He who goes in front of both this day and night never faltering, placing rightly his thought, the divine Producer—

  1. He who by the rhythm makes heard of the knowledge all births and produces them, the divine Producer.

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COMMENTARY

   

Four great deities constantly appear in the Veda as closely allied in their nature and in their action, Varuna, Mitra, Bhaga, Aryaman. Varuna and Mitra are continually coupled together in the thoughts' of the Rishis; sometimes a trio appears together, Varuna, Mitra and Bhaga or Varuna, Mitra and Aryaman. Separate Suktas addressed to any of these godheads are comparatively rare, although there are some important hymns of which Varuna is the deity. But the Riks in which their names occur, whether in hymns to other gods or in invocations to the All-gods, the viśve devāḥ, are by no means inconsiderable in number.

These four deities are, according to Sayana, solar powers, Varuna negatively as lord of the night, Mitra positively as lord of the day, Bhaga and Aryaman as names of the Sun. We need not attach much importance to these particular identifications, but it is certain that a solar character attaches to all the four. In them that peculiar feature of the Vedic gods, their essential oneness even in the play of their different personalities and functions, comes prominently to light. Not only are the four closely associated among themselves, but they seem to partake of each other's nature and attributes, and all are evidently emanations of Surya Savitri, the divine being in his creative and illuminative solar form.

Surya Savitri is the Creator. According to the Truth of things, in the terms of the ṛtam, the worlds are brought forth from the divine consciousness, from Aditi, goddess of infinite being, mother of the gods, the indivisible consciousness, the Light that cannot be impaired imaged by the mystic Cow that cannot be slain. In that creation, Varuna and Mitra, Aryaman and Bhaga are four effective Puissances. Varuna represents the principle of pure and wide being, Sat in Sachchidananda; Aryaman represents the light of the divine consciousness working as Force;

Mitra representing light and knowledge, using the principle of Ananda for creation, is Love maintaining the law of harmony;

Bhaga represents Ananda as the creative enjoyment; he takes

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the delight of the creation, takes the delight of all that is created. It is the Maya, the formative wisdom of Varuna, of Mitra that disposes multitudinously the light of Aditi brought by the Dawn to manifest the worlds.

In their psychological function these four gods represent the same principles working in the human mind, in the human temperament. They build up in man the different planes of his being and mould them ultimately into the terms and the forms of the divine Truth. Especially Mitra and Varuna are continually described as holding firm the law of their action, increasing the Truth, touching the Truth and by the Truth enjoying its vastness of divine will or its great and uncontracted sacrificial action. Varuna represents largeness, right and purity; everything that deviates from the right, from the purity recoils from his being and strikes the offender as the punishment of sin. So long as man does not attain to the largeness of Varuna's Truth, he is bound to the posts of the world-sacrifice by the triple bonds of mind, life and body as a victim and is not free as a possessor and enjoyer. Therefore we have frequently the prayer to be delivered from the noose of Varuna, from the wrath of his offended purity. Mitra is on the other hand the most beloved of the gods; he binds all together by the fixities of his harmony, by the successive lustrous seats of Love fulfilling itself in the order of things, mitrasya dhāmabhiḥ. His name, mitra, which means also friend, is constantly used with a play upon the double sense; it is as Mitra, because Mitra dwells in all, that the other gods become the friends of man. Aryaman appears in the Veda with but little distinctness of personality, for the references to him are brief. The functions of Bhaga are outlined more clearly and are the same in the cosmos and in man.

In this hymn of Shyavashwa to Savitri we see both the functions of Bhaga and his oneness with Surya Savitri; for it is to the creative Lord of Truth that the hymn is addressed, to Surya, but to Surya specifically in his form as Bhaga, as the Lord of Enjoyment. The word bhaga means enjoyment or the enjoyer and that this sense is the one held especially appropriate to the divine name, Bhaga, is emphasised by the use of bhojanam, bhāga, saubhagam in the verses of the hymn. Savitri, we have

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seen, means Creator, but especially in the sense of producing, emitting from the unmanifest and bringing out into the manifest. Throughout the hymn there is a constant dwelling upon this root- sense of the word which it is impossible to render adequately in a translation. In the very first verse there is a covert play of the kind; for bhojanam means both enjoyment and food and it is intended to be conveyed that the "enjoyment of Savitri" is Soma, from the same root su, to produce, press out, distil, Soma, the food of divine beings, the supreme distilling, highest production of the great Producer. What the Rishi seeks is the enjoyment in all created things of the immortal and immortalising Ananda.

It is this Ananda which is that enjoyment of the divine Producer, of Surya Savitri, the supreme result of the Truth; for Truth is followed as the path to the divine beatitude. This Ananda is the highest, the best enjoyment. It disposes all aright; for once the Ananda, the divine delight in all things is attained, it sets right all the distortions, all the evil of the world. It carries man through to the goal. If by the truth and right of things we arrive at the Ananda, by the Ananda also we can arrive at the right and truth of things. It is to the divine Creator in the name and form of Bhaga that this human capacity for the divine and right enjoyment of all things belongs. When he is embraced by the human mind and heart and vital forces and physical being, when this divine form is received into himself by man, then the Ananda of the world manifests itself.

Nothing can limit, nothing can diminish, neither god nor demon, friend nor enemy, event nor sensation, whatever pleasure this divine Enjoyer takes in things, in whatever vessel or object of his enjoyment. For nothing can diminish or hedge in or hurt his luminous self-empire, svarājyam, his perfect possession of himself in infinite being, infinite delight and the vastnesses of the order of the Truth.

Therefore it is he that brings the seven delights, sapta ratnā, to the giver of the sacrifice. He looses them forth on us; for they are all there in the world as in the divine being, in ourselves also, and have only to be loosed forth on our outer consciousness. The rich and varied amplitude of this sevenfold delight, perfect on all the planes of our being, is the bhāga, enjoyment or portion

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of Bhaga Savitri in the completed sacrifice, and it is that varied wealth which the Rishi seeks for himself and his fellows in the sacrifice by the acceptance of the divine Enjoyer.

Shyavashwa then calls on Bhaga Savitri to vouchsafe to him even today a felicity not barren, but full of the fruits of activity, rich in the offspring of the soul, prajāvat saubhagam. Ananda is creative, it is jana, the delight that gives birth to life and world; only let the things loosed forth on us be of the creation conceived in the terms of the truth and let all that belongs to the falsehood, to the evil dream created by the ignorance of the divine Truth, duḥṣvapnyam, be dismissed, dispelled away from our conscious being.

In the next verse he makes clearer the sense of duḥṣvapnyam. What he desires to be dispelled is all evil, viśvāni duritāni. Suvitam and duritam in the Veda mean literally right going and wrong going. Suvitam is truth of thought and action, duritam error or stumbling, sin and perversion. Suvitam is happy going, felicity, the path of Ananda; duritam is calamity, suffering, all ill result of error and ill doing. All that is evil, viśvāni duritāni, belongs to the evil dream that has to be turned away from us. Bhaga sends to us instead all that is good, — bhadram, good in the sense of felicity, the auspicious things of the divine enjoying, the happiness of the right activity, the right creation.

For, in the creation of Bhaga Savitri, in his perfect and fault- less sacrifice, — there is a double sense in the word sava, "loosing forth", used of the creation, and the sacrifice, the libation of the Soma, — men stand absolved from sin and blame by the Ananda, anāgasaḥ, blameless in the sight of Aditi, fit for the undivided and infinite consciousness of the liberated soul. The Ananda owing to that freedom is capable of being in them universal. They are able to hold by their thought all things of the delight, viśvā vāmāni; for in the dhī, the understanding that holds and arranges, there is right arrangement of the world, perception of right relation, right purpose, right use, right fulfilment, the divine and blissful intention in all things.

It is the universal Divine, the master of the Sat, from whom all things are created in the terms of the truth, satyam, that the sacrificers today by means of the sacred mantras seek to accept

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into themselves under the name of Bhaga Savitri. It is the creator whose creation is the Truth, whose sacrifice is the outpouring of the truth through the outpouring of his own Ananda, his divine and unerring joy of being, into the human soul. He as Surya Savitri, master of the Truth, goes in front of both this Night and this Dawn, of the manifest consciousness and the unmanifest, the waking being and the subconscient and superconscient whose interaction creates all our experiences; and in his motion he neglects nothing, is never unheeding, never falters. He goes in front of both bringing out of the night of the subconscient the divine Light, turning into the beams of that Light the uncertain or distorted reflections of the conscient, and always the thought is rightly placed. The source of all error is misapplication, wrong placing of truth, wrong arrangement, wrong relation, wrong positing in time and place, object and order. But in the Master of Truth there is no such error, no such stumbling, no such wrong placing.

Surya Savitri, who is Bhaga, stands between the Infinite and the created worlds within us and without. All things that have to be born in the creative consciousness he receives into the Vijnana; there he puts it into its right place in the divine rhythm by the knowledge that listens and receives the Word as it descends and so he looses it forth into the movement of things, āśrāvayati ślokena pra ca suvāti. When in us each creation of the active Ananda, the prajāvat saubhagam, comes thus out of the unmanifest, received and heard rightly of the knowledge in the faultless rhythm of things, then is our creation that of Bhaga Savitri, and all the births of that creation, our children, our offspring, prajā, apatyam, are things of the delight, viśvā vāmāni. This is the accomplishment of Bhaga in man, his full portion of the world-sacrifice.

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