{"id":1861,"date":"2013-07-13T01:37:56","date_gmt":"2013-07-13T01:37:56","guid":{"rendered":"http:\/\/localhost\/?p=1861"},"modified":"2013-07-13T01:37:56","modified_gmt":"2013-07-13T01:37:56","slug":"22-chapter-xxii-the-conquest-over-the-dasyus-vol-15-the-secret-of-veda","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/15-the-secret-of-veda\/22-chapter-xxii-the-conquest-over-the-dasyus-vol-15-the-secret-of-veda","title":{"rendered":"-22_Chapter XXII The Conquest over the Dasyus.html"},"content":{"rendered":"
\n\n\n
\n

\n
\nChapter
\nXXII <\/font><\/b>
\n<\/span><\/p>\n

 <\/p>\n

\n
\nThe Conquest over the Dasyus <\/font><\/b>
\n<\/span><\/p>\n

 <\/p>\n

\n
\nT<\/font>HE DASYUS<\/b> stand in opposition to both the Aryan gods
\nand the Aryan seers. The Gods are born from Aditi in the supreme Truth of things, the Dasyus or Danavas from
\nDiti in the nether darkness; they are the Lords of Light and the Lords of Night fronting each other across the triple world
\nof earth, heaven and mid-air, body, mind and the connecting breath of life. Sarama in X.108 descends from the supreme
\n  \t\t\t<\/i> realm,
\nparākāt<\/i>; she has to cross the waters of the Rasa, she meets the night which gives place to her for fear of her overleaping it,
\n<\/span>atis<\/span>̣<\/span>kado bhiyasā<\/span><\/i>; she arrives at the home of the Dasyus, dasyor<\/i>
\noko na sadanam<\/i>, which they themselves describe as the reku<\/i>
\npadam alakam<\/i>, the world of falsehood beyond the bound of things. The supreme world also surpasses the bound of things
\nby exceeding or transcending it; it is reku padam<\/i>, but satyam <\/i>not
\nalakam<\/i>, the world of the Truth, not the world of the falsehood.
\nThe latter is the darkness without knowledge, tamo avayunam<\/i>
\ntatanvat<\/i>; Indra when his largeness exceeds (ririce<\/i>) heaven and earth and mid-world creates for the Aryan the opposite world
\nof truth and knowledge, vayunavat<\/i>, which exceeds these three domains and is therefore
\nreku padam<\/i>. This darkness, this lower
\nworld of Night and the Inconscient in the formed existence of things symbolised in the image of the mountain which rises from
\nthe bowels of earth to the back of heaven, is represented by the secret cave at the base of the hill, the cave of the darkness.
\n<\/span> <\/p>\n

\nBut the cave is only the home of the Panis, their field of action is earth and heaven and the mid-world. They are the sons
\nof the Inconscience, but themselves are not precisely inconscient   \t\t\t in their action; they have forms of apparent knowledge,
\n<\/span>māyāh<\/span>̣<\/span><\/i>, but these are forms of ignorance the truth of which is concealed
\nin the darkness of the inconscient and their surface or front is falsehood, not truth. For the world as we see it has come out
\n 
\n<\/span> <\/p>\n

\n <\/p>\n

\nPage – 232<\/font><\/span><\/p>\n

\n

\nof the darkness concealed in darkness, the deep and abysmal
\nflood that covered all things, the inconscient ocean, apraketam<\/i> salilam
\n<\/i>(X.129.3); in that non-existence the seers have found by
\ndesire in the heart and thought in the mind that which builds up the true existence. This non-existence of the truth of things,
\nasat<\/i>, is the first aspect of them that emerges from the inconscient   \t\t\t˙<\/i>
\nocean; and its great darkness is the Vedic Night,
\nrātrīm jagato niveśanīm <\/i>(I.35.1), which holds the world and all its unrevealed potentialities in her obscure bosom. Night extends her realm
\nover this triple world of ours and out of her in heaven, in the mental being, Dawn is born who delivers the Sun out of the
\ndarkness where it was lying concealed and eclipsed and creates the vision of the supreme Day in the non-existence, in the Night,
\nasati ketum<\/i>. It is therefore in these three realms that the battle between the Lords of Light and the Lords of the Ignorance
\nproceeds through its continual vicissitudes.
\n<\/span> <\/p>\n

\nThe word
\n<\/span>pan<\/span>̣<\/span>i<\/span><\/i> means dealer, trafficker, from
\npan <\/i>(also pan<\/i>,1<\/font><\/sup> <\/p>\n

cf. Tamil pan<\/i>, Greek ponos<\/i>, labour) and we may perhaps regard <\/p>\n

the Panis as the powers that preside over those ordinary unillumined sense-activities of life whose immediate root is in the
\ndark subconscient physical being and not in the divine mind. The whole struggle of man is to replace this action by the luminous
\nworking of mind and life which comes from above through the mental existence. Whoever thus aspires, labours, battles, travels,
\nascends the hill of being is the Aryan (ārya<\/i>, arya<\/i>, ari
\n<\/i>with the
\nvarious senses, to toil, to fight, to climb or rise, to travel, to prepare the sacrifice); for the work of the Aryan is a sacrifice
\nwhich is at once a battle and an ascent and a journey, a battle against the powers of darkness, an ascent to the highest peaks
\nof the mountain beyond earth and heaven into Swar, a journey to the other shore of the rivers and the ocean into the farthest
\nInfinity of things. The Aryan has the will to the work, he is the  doer of the work (kāru,
\nkīri<\/i>, etc.), the gods who put their force
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\n1 Sayana takes pan <\/i>in Veda —to praise, but in one place he admits the sense of
\nvyavahāra<\/i>, dealing. Action seems to me to be its sense in most passages. From
\npan<\/i>
\nin the sense of action we have the earlier names of the organs of action,
\n<\/font> <\/span>pān<\/font><\/span>̣<\/font><\/span>i<\/font><\/span><\/i>, hand, foot
\nor hoof, Lat. penis<\/i>, cf. also
\n<\/font> pāyu<\/font><\/span><\/i>.  
\n<\/font> <\/span> <\/p>\n

\n <\/p>\n

\nPage – 233<\/font><\/span><\/p>\n

\n

<\/font>
\n<\/span><\/p>\n

\n

into his work are sukratu<\/i>, perfect in power for the sacrifice; the Dasyu or Pani is the opposite of both, he is
\nakratu<\/i>. The Aryan
\nis the sacrificer,
\nyajamāna<\/i>, yajyu<\/i>; the gods who receive, uphold,
\nimpel his sacrifice are yajata<\/i>, yajatra<\/i>, powers of the sacrifice; the Dasyu is the opposite of both, he is
\nayajyu<\/i>. The Aryan in the sacrifice finds the divine word,
\n<\/span>gīh<\/span>̣<\/span><\/i>, mantra<\/i>, brahma<\/i>,
\nuktha<\/i>, he is the
\nbrahmā <\/i>or singer of the word; the gods delight in and uphold the
\nword,
\n<\/span>girvāhas, girvan<\/span>̣<\/span>as<\/span><\/i>, the Dasyus are haters and destroyers
\nof the Word,
\n<\/span>brahmadvis<\/span>̣<\/span>ah<\/span>̣<\/span><\/i>, spoilers of speech,
\n<\/span>mr<\/span>̣<\/span>dhravacasah<\/span>̣<\/span><\/i>.
\nThey have no force of the divine breath or no mouth to speak it,  they are
\n<\/span>anāsah<\/span>̣<\/span><\/i>; and they have no power to think and mentalise
\n  .<\/i> the word and the truth it contains, they are
\n<\/span>amanyamānāh<\/span>̣<\/span><\/i>: but
\nthe Aryans are the thinkers of the word,
\n<\/span>manyamanah<\/span>̣<\/span><\/i>, holders of the thought, the thought-mind and the seer-knowledge,
\n<\/span>dhīra, manīs<\/span>̣ī<\/span><\/i>, kavi<\/i>; the gods are also the supreme thinkers of the
\nThought, prathamo <\/i>
\n<\/span>manotā dhiyah<\/span>̣<\/span>,
\nkavayah<\/span><\/i>. The Aryans are <\/p>\n

desirers of the godheads, devayu<\/i>,
\nuśij<\/i>; they seek to increase their
\nown being and the godheads in them by the sacrifice, the word, the thought; the Dasyus are god-haters,
\n<\/span>devadvis<\/span>̣<\/span>ah<\/span>̣<\/span><\/i>, obstructors
\nof the godhead,
\n<\/span>devanidah<\/span>̣<\/span><\/i>, who desire no increase,
\n<\/span>avr<\/span>̣<\/span>dhah<\/span>̣<\/span><\/i>. <\/p>\n

The gods lavish wealth on the Aryan, the Aryan gives his wealth
\nto the gods; the Dasyu withholds his wealth from the Aryan until it is taken from him by force, and does not press out the
\nimmortal Soma wine for the deities who seek its rapture in man; although he is
\nrevān<\/i>, although his cave is packed with cows and horses and treasures, gobhir <\/i>
\n<\/span>aśvebhir vasubhir nyr<\/span>̣<\/span>s<\/span>̣<\/span>t<\/span>̣<\/span>ah<\/span><\/i>, still he is
\narādhas<\/i>, because his wealth gives no prosperity or felicity to
\nman or himself, —the Pani is the miser of existence. And in the struggle between the Aryan and the Dasyu he seeks always to
\nplunder and destroy, to steal the luminous cows of the latter and hide them again in the darkness of the cave. “Slay the devourer,
\nthe Pani; for he is the wolf (the tearer,
\n<\/span>vr<\/span>̣<\/span>kah<\/span><\/span>̣<\/span><\/i>)” (VI.51.14).  
\n<\/span> <\/p>\n

\n

It is evident that these descriptions could easily be applied to human enemies who hate the cult and the gods of the Aryan,
\nbut we shall see that such an interpretation is entirely impossible because in the hymn I.33 in which these distinctions are most
\nclearly drawn and the battle of Indra and his human allies with  
\n<\/span> <\/p>\n

\n <\/p>\n

\nPage – 234<\/font><\/span><\/p>\n

\n

<\/font>
\n<\/span><\/p>\n

\nthe Dasyus most elaborately described, these Dasyus, Panis and Vritras, cannot possibly be human fighters, tribes or robbers. In
\nthis hymn of Hiranyastupa Angirasa the first ten verses clearly refer to the battle for the Cows and therefore to the Panis.
\n“Come, let us go seeking the cows to Indra; for it is he that increases the thought in us; invincible is he and complete are
\nhis felicities, he releases for us (separates from the darkness) the supreme knowledge-vision of the luminous cows,
\n<\/span>gavām ketam param āvarjate nah<\/span>̣<\/span>.<\/span><\/i> <\/i>I fly to the unassailable giver of riches like a
\nbird to its beloved nest, bowing down to Indra with the supreme
\nwords of light, to him to whom his affirmers must call in their journey. He comes with all his armies and has fastened firmly
\nhis quivers; he is the fighter (the Aryan) who brings the cows to whomsoever he desires. O Indra who hast increased (by our
\nword), hold not back for thyself thy much delight, become not in
\nus the Pani,
\n<\/span>cos<\/span>̣<\/span>kūyamān<\/span>̣<\/span>o
\nbhūri vāmam mā pan<\/span>̣<\/span>ir bhūr asmad adhi pravr<\/span>̣<\/span>ddha<\/span><\/i>.<\/i>” The last phrase is a striking one and in the
\ncurrent interpretation its real force is avoided by rendering “do not become a miser with regard to us.” But this is to ignore the
\nfact that the Panis are the withholders of the wealth who keep it for themselves and give it neither to god nor man. The sense
\nobviously is “Having thy much wealth of the delight, do not be a Pani, one who holds his possessions only for himself and keeps
\nthem from man; do not hold the delight away from us in thy superconscient as the Panis do in their subconscient secrecy.”
\n<\/span> <\/p>\n

\nThen the hymn describes the Pani, the Dasyu and Indra’s battle with him for the possession of earth and heaven. “Nay,
\nthou slayest with thy weapon the wealthy Dasyu, ranging alone with thy powers that serve thee, O Indra; they on thy bow (the
\npowers as arrows) sped diversely in all directions and they who keep possession and sacrifice not went unto their death. Their
\nheads were scattered far from them, they who do not sacrifice yet strove with the sacrificers, when, O lord of the shining steeds, O
\nstrong stander in heaven, thou didst cast out from Heaven and Earth those who observe not the law of thy working (avratān<\/i>). They fought against the army of the blameless one; the Navagwas set him on his march; like bullocks who fight against the  
\n<\/span> <\/p>\n

\n <\/p>\n

\nPage – 235<\/font><\/span><\/p>\n

\n

<\/font>
\n<\/span><\/p>\n

\n

bull they were cast out, they came to know what was Indra and fled from him down the slopes. O Indra, thou foughtest
\nthem who laughed and wept on the other side of the mid-world
\n (<\/span>rajasah<\/span>̣<\/span> pāre,
\n<\/span> <\/i>
\ni.e. on the borders of heaven); thou didst burn down the Dasyu out of heaven from on high, thou didst foster the
\nexpression of him who affirms thee and gives the Soma. Making the circle of the earth, they shone in the light of the golden gem
\n(an image for the Sun); but for all their rushing they could not pass beyond Indra, for he set spies all around by the Sun. When
\nthou possessedst earth and heaven all around with thy vastness, O Indra, by the speakers of the word (<\/span>brahmabhir<\/span><\/i>) thou didst
\ncast out the Dasyu, attacking those who can think not (the <\/i> Truth) by those who think,
\n<\/span>amanyamānān abhi manyamānaih<\/span>̣<\/span>.<\/span><\/i>
\nThey attained not to the end of heaven and earth; Indra, the
\nbull, made the lightning his helper, by the Light he milked the shining cows out of the darkness.”
\n<\/span> <\/p>\n

\n

The battle takes place not on earth but on the other shore of the Antariksha, the Dasyus are driven out of heaven by the
\nflames of the thunderbolt, they circle round the earth and are cast out of both heaven and earth; for they can find no place in either
\nheaven or earth, all being now full of the greatness of Indra, nor can conceal themselves anywhere from his lightnings because
\nthe Sun with its rays gives him spies whom he sets all round and in the brightness of those rays the Panis are discovered.
\nThis can be no description of an earthly battle between Aryan and Dravidian tribes; neither can the lightning be the physical
\nlightning since that has nothing to do with the destruction of the powers of Night and the milking of the cows of the Dawn out
\nof the darkness. It is clear then that these non-sacrificers, these haters of the word who are incompetent even to think it are not
\nany human enemies of the Aryan cult. They are the powers that strive for possession of heaven and earth in man himself; they
\nare demons and not Dravidians.
\n<\/span> <\/p>\n

\n

It is noteworthy that they strive, but fail to attain the “limit
\nof earth and heaven”; we may suppose that these powers seek without the word or the sacrifice to attain to the higher world
\nbeyond earth and heaven which can be conquered only by the  
\n<\/span> <\/p>\n

\n <\/p>\n

\nPage – 236<\/font><\/span><\/p>\n

\n

<\/font>
\n<\/span><\/p>\n

\nword and the sacrifice. They seek to possess the Truth under the law of the Ignorance; but they are unable to attain to the
\nlimit of earth or heaven; only Indra and the Gods can so exceed the formula of mind, life and body after filling all three with
\ntheir greatness. Sarama (X.108.6) seems to hint at this ambition of the Panis; “May your words be unable to attain, may your
\nembodiments be evil and inauspicious; may you not violate the path to travel upon it; may Brihaspati not give you happiness
\nof the two worlds (divine and human).” The Panis indeed offer insolently to be friendly with Indra if he will stay in their cave and
\nbe the keeper of their cows, to which Sarama answers that Indra is the overcomer of all and cannot be himself overcome and op
\npressed, and again they offer brotherhood to Sarama if she will dwell with them and not return to the far world whence she has
\ncome by the force of the gods against all obstacles, prabā<\/font>dhitā<\/font><\/i>
\nsahasā daivyena<\/i>. Sarama replies, “I know not brotherhood and sisterhood, Indra knows and the dread Angirases; desiring the
\nCows they protected me so that I came; depart hence, O Panis, to a better place. Depart hence, O Panis, to a better place, let
\nthe Cows ye confine go upward by the Truth, the hidden Cows whom Brihaspati finds and Soma and the pressing-stones and
\nthe illumined seers.”
\n<\/span> <\/p>\n

\nWe have the idea also of a voluntary yielding up of their
\nstore by the Panis in VI.53, a hymn addressed to the Sun as the Increaser Pushan. “O Pushan, Lord of the Path, we yoke
\nthee like a chariot for the winning of the plenitude, for the Thought. . . . O shining Pushan, impel to giving the Pani, even
\nhim who giveth not; soften the mind even of the Pani. Distinguish the paths that lead to the winning of the plenitude,
\nslay the aggressors, let our thoughts be perfected. Smite the hearts of the Panis with thy goad, O seer; so make them subject to us. Smite them, O Pushan, with thy goad and desire in the heart of the Pani our delight; so make him subject to
\nus. . . . Thy goad thou bearest that impels the word to rise, O shining seer, with that write thy line on the hearts of all
\nand sever them, (so make them subject to us). Thy goad of which thy ray is the point and which perfects the herds (of
\n  <\/span> <\/p>\n

\n <\/p>\n

\nPage – 237<\/font><\/span><\/p>\n

\n

<\/font>
\n<\/span><\/p>\n

\n

thought-vision,
\npaśusādhanī,<\/i> cf.
\n<\/span> sādhantām dhiyah<\/span>̣<\/span><\/i> in verse 4), <\/p>\n

the delight of that we desire. Create for us the thought that wins the cow, that wins the horse, that wins the plenitude of the
\nwealth.”
\n<\/span> <\/p>\n

\n

If we are right in our interpretation of this symbol of the
\nPanis, these ideas are sufficiently intelligible without depriving the word of its ordinary sense, as does Sayana, and making it
\nmean only a miserly, greedy human being whom the hunger-stricken poet is thus piteously importuning the Sun-God to turn
\nto softness and charity. The Vedic idea was that the subconscient darkness and the ordinary life of ignorance held concealed in it
\nall that belongs to the divine life and that these secret riches must be recovered first by destroying the impenitent powers of
\nignorance and then by possessing the lower life subjected to the higher. Of Indra it has been said, as we have seen, that he
\neither slays or conquers the Dasyu and transfers his wealth to the Aryan. So also Sarama refuses peace with alliance to the
\nPanis, but suggests their submission to the gods and the Aryans by the surrender and ascent of the imprisoned cows and their
\nown departure from the darkness to a better place (<\/span>ā varīyah<\/span>̣<\/span><\/i> ). And it is by the strenuous touch of the goad of the luminous seer,
\nPushan, lord of the Truth, the goad that drives open the closed heart and makes the sacred word to arise from its depths, it is
\nby this luminous-pointed goad which perfects the radiant cows, accomplishes the luminous thoughts, that the conversion of the
\nPani is effected; then the Truth-god in his darkened heart also desires that which the Aryan desires. Therefore by this penetrating action of the Light and the Truth the powers of the ordinary ignorant sense-activity become subject to the Aryan.
\n<\/span> <\/p>\n

\n

But, normally, they are his enemies, not
\ndāsa<\/i> in the sense
\nof submission and service (dāsa<\/i>, servant, from das to work),
\nbut in the sense of destruction and injury (dāsa<\/i>, dasyu<\/i>, an enemy, plunderer, from das to divide, hurt, injure). The Pani is the robber who snatches away the cows of light, the horses of the
\nswiftness and the treasures of the divine plenitude, he is the wolf, the eater,
\natri<\/i>,
\n<\/span>vr<\/span>̣<\/span>ka<\/span><\/i>; he is the obstructor,
\nnid<\/i>, and spoiler of the
\nword. He is the enemy, the thief, the false or evil thinker who <\/i>
\n<\/span> <\/p>\n

\n <\/p>\n

\nPage – 238<\/font><\/span><\/p>\n

\n

\n

makes difficult the Path by his robberies and obstructions; “Cast
\naway utterly far from us the enemy, the thief, the crooked one who places falsely the thought; O master of existence, make our
\npath easy to travel. Slay the Pani for he is the wolf, that devours” (VI.51.13-14). His rising to the attack must be checked by the
\ngods. “This god (Soma) in his birth with Indra for helper held back by force the Pani” and won Swar and the sun and all
\nthe riches, (VI.44.22). The Panis have to be slain or routed so that their riches may be ravished from them and devoted to the
\nhigher life. “Thou who didst sever the Pani in his continuous ranks, thine are these strong givings, O Saraswati. O Saraswati,
\ncrush the obstructors of the gods” (VI.61). “O Agni and Soma, then was your strength awakened when you robbed the Pani of
\nthe cows and found the one Light for many” (I.93.4<\/span><\/p>\n

\n

When the gods awake in the Dawn for the sacrifice, the Panis
\nmust not awake also to interfere with its successful progress; let them sleep in their cavern darkness. “O Dawn, queen of the
\nplenitudes, awaken those who fill us (the gods), but let the Panis sleep unawakening. Richly dawn for the lords of the plenitude,
\nO queen of the Plenitude, richly for him who affirms thee, O Dawn that art Truth. Young she shines out before us, she has
\ncreated her host of the ruddy cows; in the non-existent vision has dawned out wide” (I.124.10-11). Or again in IV.51, “Lo, in front
\nof us that supreme light full of the knowledge has arisen out of the darkness; daughters of heaven shining wide, the Dawns have
\ncreated the path for the human being. The Dawns stand in front of us like pillars in the sacrifices; breaking out pure and purifying
\nthey have opened the doors of the pen, the darkness. Breaking forth today the dawns awaken to knowledge the enjoyers for the
\ngiving of the rich felicity; within where there is no play of light let the Panis sleep unwaking in the heart of the darkness.” Into
\nthis nether darkness they have to be cast down from the higher planes while the Dawns imprisoned by them in that night have to
\nbe lifted to the highest planes. “Panis who make the knot of the crookedness, who have not the will to works, spoilers of speech,
\nwho have not faith, who increase not, who do not sacrifice, them has Agni driven farther and farther; supreme, he has made them
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 239<\/font><\/span><\/p>\n

\n

<\/font>
\n\t\t\t<\/span><\/p>\n

\n

nethermost who will not sacrifice. And (the Cows, the Dawns) who rejoiced in the nether darkness, by his power he has made
\nto move to the highest. . . . He has broken down by his blows the walls that limit, he has given the Dawns to be possessed by the
\n Aryan,” aryapatnīr <\/i>
\n<\/span>us<\/span>̣<\/span>asaś cakāra<\/span><\/i> (VII.6.3-5). The Rivers and
\nDawns when in the possession of Vritra or Vala are described as
\n<\/span>dāsapatnīh<\/span>̣<\/span><\/i>; by the action of the gods they become
\n<\/span>aryapatnīh<\/span>̣<\/span><\/i>, they become the helpmates of the Aryan.
\n<\/span> <\/p>\n

\n

The lords of the ignorance have to be slain or enslaved to the Truth and its seekers, but their wealth is indispensable to the
\nhuman fulfilment; it is as if “on the most wealth-abounding head
\nof the Panis” (VI.45.31) that Indra takes his stand,
\n<\/span>pan<\/span>̣<\/span>īnām vars<\/span>̣<\/span>is<\/span>̣<\/span>t<\/span>̣<\/span>he
\nmūrdhan asthāt<\/span><\/i>; he becomes himself the Cow of
\n .<\/i> Light and the Horse of Swiftness and lavishes an ever-increasing
\nthousandfold wealth. The fullness of that luminous wealth of the Panis and its ascent heavenward is, as we know already, the Path
\nand the birth of the Immortality. “The Angiras held the supreme manifestation (of the Truth), they who had lit the fire, by perfect
\naccomplishment of the work; they gained the whole enjoyment of the Pani, its herds of the cows and the horses. Atharvan first
\nformed the Path, thereafter Surya was born as the protector of the Law and the Blissful One,
\n<\/span>tatah<\/span>̣<\/span> sūryo
\nvratapā vena ājani<\/span><\/i>.<\/i> Ushanas Kavya drove upward the Cows. With them may we
\nwin by the sacrifice the immortality that is born as a child to the Lord of the Law,” yamasya <\/i>
\n<\/span>jātam amr<\/span>̣<\/span>tam yajāmahe<\/span><\/i> (I.83.4-5). Angira is the Rishi who represents the Seer-Will, Atharvan is the
\nRishi of the journeying on the Path, Ushanas Kavya is the Rishi of the heavenward desire that is born from the seer-knowledge.
\nThe Angiras win the wealth of illuminations and powers of the Truth concealed behind the lower life and its crookednesses;
\nAtharvan forms in their strength the Path and Surya the Lord of Light is then born as the guardian of the divine Law and
\nthe Yama-power; Ushanas drives the herded illuminations of our thought up that path of the Truth to the Bliss which Surya
\npossesses; so is born from the law of the Truth the immortality to which the Aryan soul by its sacrifice aspires.
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

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Chapter XXII   The Conquest over the Dasyus   THE DASYUS stand in opposition to both the Aryan gods and the Aryan seers. The Gods…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-1861","post","type-post","status-publish","format-standard","hentry","category-15-the-secret-of-veda","wpcat-41-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1861","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1861"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1861\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1861"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1861"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1861"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}