{"id":1871,"date":"2013-07-13T01:38:00","date_gmt":"2013-07-13T01:38:00","guid":{"rendered":"http:\/\/localhost\/?p=1871"},"modified":"2013-12-01T15:07:20","modified_gmt":"2013-12-01T23:07:20","slug":"12-chapter-xii-the-herds-of-the-dawn-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\/12-chapter-xii-the-herds-of-the-dawn-vol-15-the-secret-of-veda","title":{"rendered":"-12_Chapter XII The Herds of the Dawn.htm"},"content":{"rendered":"\n\n
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\n

\n\t\t\tChapter<\/font> <\/font>
\n\t\t\t XII <\/font><\/b><\/p>\n

 <\/p>\n

\n\t\t\tThe Herds of the Dawn <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE <\/font><\/b>Seven Rivers
\n\t\t\tof the Veda, the Waters, āpaḥ<\/span>,<\/i>
\n\t\t\tare usually designated in the figured Vedic language as the seven
\n\t\t\tMothers or the seven fostering Cows, sapta dhenavaḥ<\/span>.
\n\t\t\t<\/i>The word āpaḥ<\/span>.<\/i> itself has,
\n\t\t\tcovertly, a double significance; for the root ap<\/i> meant
\n\t\t\toriginally not only to move, from which in all probability is
\n\t\t\tderived the sense of waters, but to be or bring into being, as in
\n\t\t\tapatya,<\/i> a child, and the Southern Indian appā,<\/i> father.
\n\t\t\tThe seven Waters are the waters of being; they are the Mothers from
\n\t\t\twhom all forms of existence are born. But we meet also another
\n\t\t\texpression, sapta gāvaḥ<\/span>,<\/i> the
\n\t\t\tseven Cows or the seven Lights, and the epithet saptagu,<\/i> that
\n\t\t\twhich has seven rays. Gu (gavẹ<\/span>)<\/i>
\n\t\t\tand go (gāvaḥ<\/span>)<\/i> bear throughout
\n\t\t\tthe Vedic hymns this double sense of cows and radiances. In the
\n\t\t\tancient Indian sys- tem of thought being and consciousness were
\n\t\t\taspects of each other, and Aditi, infinite existence from whom the
\n\t\t\tgods are born, described as the Mother with her seven names and
\n\t\t\tseven seats (dhāmāni),<\/i> is also conceived as the infinite
\n\t\t\tconsciousness, the Cow, the primal Light manifest in seven
\n\t\t\tRadiances, sapta gāvaḥ<\/span>. <\/i>The
\n\t\t\tsevenfold principle of existence is therefore imaged from the one
\n\t\t\tpoint of view in the figure of the Rivers that arise from the ocean,
\n\t\t\tsapta dhenavaḥ<\/span>,<\/i> from the other
\n\t\t\tin the figure of the Rays of the all-creating Father, Surya Savitri,
\n\t\t\tsapta gāvaḥ<\/span>.<\/i> <\/p>\n

\n\t\t\tThe image of the Cow is the most important of all the Vedic symbols.
\n\t\t\tFor the ritualist the word go<\/i> means simply a physical cow and
\n\t\t\tnothing else, just as its companion word aśva,<\/i> means simply a
\n\t\t\tphysical horse and has no other sense, or as ghṛ<\/span>ta<\/i>
\n\t\t\tmeans only water or clarified butter, vīra<\/i> only a son or a
\n\t\t\tretainer or servant. When the Rishi prays to the Dawn, gomad
\n\t\t\tvīravad dhehi ratnam uṣ<\/span>o aśvāvat,<\/i>
\n\t\t\tthe ritualistic commentator sees in the invocation only an entreaty
\n\t\t\tfor "pleasant wealth to which are attached cows, men (or sons) and
\n\t\t\thorses". If on the other <\/p>\n

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\n\t\t\thand these words are symbolic, the sense will run, "confirm in us a
\n\t\t\tstate of bliss full of light, of conquering energy and of force of
\n\t\t\tvitality". It is therefore necessary to decide once for all the
\n\t\t\tsignificance of the word go<\/i> in the Vedic hymns. If it proves
\n\t\t\tto be symbolic, then these other words, \u2014 aśva,<\/i> horse,
\n\t\t\tvīra,<\/i> man or hero, apatya<\/i> or prajā,<\/i> offspring,
\n\t\t\thiraṇ<\/span>ya,<\/i> gold, vāja,<\/i> plenty
\n\t\t\t(food, according to Sayana), \u2014 by which it is continually
\n\t\t\taccompanied, must perforce assume also a symbolic and a kindred
\n\t\t\tsignificance. <\/p>\n

\n\t\t\tThe image of the Cow is constantly associated in Veda with the Dawn
\n\t\t\tand the Sun; it also recurs in the legend of the recovery of the
\n\t\t\tlost cows from the cave of the Panis by Indra and Brihaspati with
\n\t\t\tthe aid of the hound Sarama and the Angirasa Rishis. The conception
\n\t\t\tof the Dawn and the legend of the Angirasas are at the very heart of
\n\t\t\tthe Vedic cult and may almost be considered as the key to the secret
\n\t\t\tof the significance of Veda. It is therefore these two that we must
\n\t\t\texamine in order to find firm ground for our inquiry. <\/p>\n

\n\t\t\tNow even the most superficial examination of the Vedic hymns to the
\n\t\t\tDawn makes it perfectly clear that the cows of the Dawn, the cows of
\n\t\t\tthe Sun are a symbol for Light and cannot be anything else. Sayana
\n\t\t\thimself is obliged in these hymns to interpret the word sometimes as
\n\t\t\tcows, sometimes as rays, \u2014 careless, as usual of consistency;
\n\t\t\tsometimes he will even tell us that gauḥ<\/span>
\n\t\t\t<\/i>like ṛ<\/span>tam,<\/i> the word for
\n\t\t\ttruth, means water. As a matter of fact it is evident that we are
\n\t\t\tmeant to take the word in a double sense, "light" as the true
\n\t\t\tsignificance, "cow" as the concrete image and verbal figure. <\/p>\n

\n\t\t\tThe sense of "rays" is quite indisputable in such passages as the
\n\t\t\tthird verse of Madhuchchhandas hymn to Indra, 1.7, "Indra for far
\n\t\t\tvision made the Sun to ascend in heaven: he sped him all over the
\n\t\t\thill by his rays", vi gobhir adrim airayat.<\/i>\u00b9<\/span>
\n\t\t\tBut at the same time, the rays of Surya are the herds of the Sun,
\n\t\t\tthe kine <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t1We may also translate "He sent
\n\t\t\tabroad the thunderbolt with its lights"; but this does not make as
\n\t\t\tgood and coherent a sense; even if we take it, gobhih<\/i><\/span>̣<\/span><\/i>
\n\t\t\tmust mean "radiances", not "cows".<\/span> <\/p>\n

 <\/p>\n

\n\t\t\tPage −124<\/font><\/p>\n

\n

\n\t\t\tof Helios slain by the companions of Odysseus in the Odyssey, stolen
\n\t\t\tby Hermes from his brother Apollo in the Homeric hymn to Hermes.
\n\t\t\tThey are the cows concealed by the enemy Vala, by the Panis; when
\n\t\t\tMadhuchchhandas says to Indra, "Thou didst uncover the hole of Vala
\n\t\t\tof the Cows", he means that Vala is the concealer, the withholder of
\n\t\t\tthe Light and it is the concealed Light that Indra restores to the
\n\t\t\tsacrificer. The recovery of the lost or stolen cows is constantly
\n\t\t\tspoken of in the Vedic hymns and its sense will be clear enough when
\n\t\t\twe come to examine the legend of the Panis and of the Angirasas. <\/p>\n

\n\t\t\tOnce this sense is established, the material explanation of the
\n\t\t\tVedic prayer for "cows" is at once shaken; for if the lost cows for
\n\t\t\twhose restoration the Rishis invoke Indra, are not physical herds
\n\t\t\tstolen by the Dravidians but the shining herds of the Sun, of the
\n\t\t\tLight, then we are justified in considering whether the same figure
\n\t\t\tdoes not apply when there is the simple prayer for "cows" without
\n\t\t\tany reference to any hostile interception. For instance in 1.4.1,2
\n\t\t\tit is said of Indra, the maker of perfect forms who is as a good
\n\t\t\tmilker in the milking of the cows, that his ecstasy of the Soma wine
\n\t\t\tis verily "cow-giving", godā id revato madaḥ<\/span>.
\n\t\t\t<\/i>It is the height of absurdity and irrationality to understand by
\n\t\t\tthis phrase that Indra is a very wealthy god and, when he gets
\n\t\t\tdrunk, exceedingly liberal in the matter of cow-giving. It is
\n\t\t\tobvious that as the cow-milking in the first verse is a figure, so
\n\t\t\tthe cow-giving in the second verse is a figure. And if we know from
\n\t\t\tother passages of the Veda that the Cow is the symbol of Light, we
\n\t\t\tmust understand here also that Indra, when full of the Soma-ecstasy,
\n\t\t\tis sure to give us the Light. <\/p>\n

\n\t\t\tIn the hymns to the Dawn the symbolic sense of the cows of light is
\n\t\t\tequally clear. Dawn is described always as gomatī, <\/i>which must
\n\t\t\tmean, obviously, luminous or radiant; for it would be nonsense to
\n\t\t\tuse "cowful" in a literal sense as the fixed epithet of the Dawn.
\n\t\t\tBut the image of the cows is there in the epithet; for Usha is not
\n\t\t\tonly gomatī,<\/i> she is gomatī aśvāvatī;<\/i> she has always
\n\t\t\twith her her cows and her horses. She creates light for all the
\n\t\t\tworld and opens out the darkness as the pen of the Cow, where we
\n\t\t\thave without any possibility of mistake the cow as the <\/p>\n

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\n\t\t\tsymbol of light (1.92.4). We may note also that in this hymn (Rik
\n\t\t\t16), the Ashwins are asked to drive downward their chariot on a path
\n\t\t\tthat is radiant and golden, gomad hiraṇ<\/span>yavad<\/span>.<\/i>
\n\t\t\tMoreover Dawn is said to be drawn in her chariot sometimes by ruddy
\n\t\t\tcows, sometimes by ruddy horses. "She yokes her host of the ruddy
\n\t\t\tcows"; yunkte gavām aruṇā<\/span>nām anīkam<\/i>
\n\t\t\t(1.124.11),\u2014 where the second meaning "her host of the ruddy rays"
\n\t\t\tstands clear behind the concrete image. She is described as the
\n\t\t\tmother of the cows or radiances; gavām janitrī akṛ<\/span>ta
\n\t\t\tpra ketum<\/i> (1.124.5), "the Mother of the cows (radiances) has
\n\t\t\tcreated vision", and it is said elsewhere of her action, "vision" or
\n\t\t\t"perception has dawned now where nought was"; and again it is clear
\n\t\t\tthat the cows are the shining herds of the Light. She is also
\n\t\t\tpraised as "the leader of the shining herds", netrī gavām,<\/i>
\n\t\t\tVII.76.6; and there is an illuminating verse in which the two ideas
\n\t\t\tare combined, "the Mother of the Herds, the guide of the days",
\n\t\t\tgavām mātā netrī ahnām<\/i> (VII. 77.2). Finally, as if to remove the
\n\t\t\tveil of the image entirely, the Veda itself tells us that the herds
\n\t\t\tare a figure for the rays of the Light, "her happy rays come into
\n\t\t\tsight like the cows released into movement" \u2014prati
\n\t\t\tbhadrā adṛ<\/span>kṣ<\/span>ata
\n\t\t\tgavām sargā na raśmayaḥ<\/span><\/i> (IV.52.5).
\n\t\t\tAnd we have the still more conclusive verse (VII.79.2), "Thy cows
\n\t\t\t(rays) remove the dark- ness and extend the Light", sam te gāvas
\n\t\t\ttama ā vartayanti, jyotir yacchanti.<\/i>2<\/font><\/sup><\/p>\n

\n\t\t\tBut Dawn is not only drawn by these shining herds; she brings them
\n\t\t\tas a gift to the sacrificer; she is, like Indra in his Soma-ecstasy,
\n\t\t\ta giver of the Light. In a hymn of Vasishtha (VII.75.7) she is
\n\t\t\tdescribed as sharing in the action of the gods by which the strong
\n\t\t\tplaces where the herds are concealed are broken open and they are
\n\t\t\tgiven to men; "True with the gods who are true, great with the gods
\n\t\t\twho are great, she breaks open the strong places and gives of the
\n\t\t\tshining herds; the cows low towards the dawn", \u2014 rujad dṛ<\/span>l<\/span>̣<\/span>hāni
\n\t\t\tdadad usriyāṇā<\/span>m, prati <\/i><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t2 It cannot of course be disputed
\n\t\t\tthat gauh<\/i><\/span>̣<\/span><\/i>
\n\t\t\tmeans light in the Veda e.g. when it is said that Vritra is slain
\n\t\t\tgavā,<\/i> by light, there is no question of the cow; the question is
\n\t\t\tof the use of the double sense and of the cow as a symbol.<\/span>\n\t\t\t<\/p>\n

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\n\t\t\tgāva uṣ<\/span>asam vāvaśanta.<\/i> And in
\n\t\t\tthe very next verse she is asked to confirm or establish for the
\n\t\t\tsacrificers gomad ratnam aśvāvat purubhojaḥ<\/span>,<\/i>
\n\t\t\ta state of bliss full of the light (cows), of the horses (vital
\n\t\t\tforce) and of many enjoyments. The herds which Usha gives are
\n\t\t\ttherefore the shining troops of the Light recovered by the gods and
\n\t\t\tthe Angirasa Rishis from the strong places of Vala and the Panis and
\n\t\t\tthe wealth of cows (and horses) for which the Rishis constantly pray
\n\t\t\tcan be no other than a wealth of this same Light; for it is
\n\t\t\timpossible to suppose that the cows which Usha is said to give in
\n\t\t\tthe 7th verse of the hymn are different from the cows which are
\n\t\t\tprayed for in the 8th, \u2014 that the word in the former verse means
\n\t\t\tlight and in the next physical cows and that the Rishi has forgotten
\n\t\t\tthe image he was using the very moment it has fallen from his
\n\t\t\ttongue. <\/p>\n

\n\t\t\tSometimes the prayer is not for luminous delight or luminous
\n\t\t\tplenitude, but for a luminous impulsion or force; "Bring to us, O
\n\t\t\tdaughter of Heaven, luminous impulsions along with the rays of the
\n\t\t\tSun", gomatīr iṣ<\/span>a ā vaha duhitar
\n\t\t\tdivaḥ<\/span>, sākam sūryasya raśmibhiḥ<\/span>,<\/i>
\n\t\t\t(V.79.8). Sayana explains that this means "shining foods", but it is
\n\t\t\tobviously nonsense to talk of radiant foods being brought by Dawn
\n\t\t\twith the rays of the Sun. If is<\/i> means food, then we have to
\n\t\t\tunderstand by the phrase "food of cow’s flesh", but, although the
\n\t\t\teating of cow’s flesh was not forbidden in the early times, as is
\n\t\t\tapparent from the Brahmanas, still that this sense which Sayana
\n\t\t\tavoids as shocking to the later Hindu sentiment, is not intended \u2014
\n\t\t\tit would be quite as absurd as the other, \u2014 is proved by another
\n\t\t\tverse of the Rig-veda in which the Ashwins are invoked to give the
\n\t\t\tluminous impulsion that carries us through to the other side of the
\n\t\t\tdarkness, yā naḥ<\/span> pīparad aśvinā
\n\t\t\tjyotiṣ<\/span>matī tamas tiraḥ<\/span>,
\n\t\t\ttām asme rāsāthām iṣ<\/span>am<\/i> (1.46.6).\n\t\t\t<\/p>\n

\n\t\t\tWe can perceive from these typical examples how pervading is this
\n\t\t\timage of the Cow of Light and how inevitably it points to a
\n\t\t\tpsychological sense for the Veda. A doubt, however, intervenes. Why
\n\t\t\tshould we not, even accepting this inevitable conclusion that the
\n\t\t\tcow is an image for Light, understand it to mean simply the light,
\n\t\t\tof day as the language of the Veda seems to intend? <\/p>\n

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\n\t\t\tWhy suppose a symbol where there is only an image? Why invite the
\n\t\t\tdifficulty of a double figure in which "cow" means light of dawn and
\n\t\t\tlight of dawn is the symbol of an inner illumination? Why not take
\n\t\t\tit that the Rishis were praying not for spiritual illumination, but
\n\t\t\tfor daylight? <\/p>\n

\n\t\t\tThe objections are manifold and some of them overwhelming. If we
\n\t\t\tassume that the Vedic hymns were composed in
\n\t\t\tIndia
\n\t\t\tand the dawn is the Indian dawn and the night the brief Indian night
\n\t\t\tof ten or twelve hours, we have to start with the concession that
\n\t\t\tthe Vedic Rishis were savages overpowered by a terror of the
\n\t\t\tdarkness which they peopled with goblins, ignorant of the natural
\n\t\t\tlaw of the succession of night and day, \u2014 which is yet beautifully
\n\t\t\thymned in many of the Suktas, \u2014 and believed that it was only by
\n\t\t\ttheir prayers and sacrifices that the Sun rose in the heavens and
\n\t\t\tthe Dawn emerged from the embrace of her sister Night. Yet they
\n\t\t\tspeak of the undeviating rule of the action of the Gods, and of Dawn
\n\t\t\tfollowing always the path of the eternal Law or Truth! We have to
\n\t\t\tsuppose that when the Rishi gives vent to the joyous cry "We have
\n\t\t\tcrossed over to the other shore of this darkness!", it was only the
\n\t\t\tnormal awakening to the daily sunrise that he thus eagerly hymned.
\n\t\t\tWe have to sup- pose that the Vedic peoples sat down to the
\n\t\t\tsacrifice at dawn and prayed for the light when it had already come.
\n\t\t\tAnd if we accept all these improbabilities, we are met by the clear
\n\t\t\tstatement that it was only after they had sat for nine or for ten
\n\t\t\tmonths that the lost light and the lost sun were recovered by the
\n\t\t\tAngirasa Rishis. And what are we to make of the constant assertion
\n\t\t\tof the discovery of the Light by the Fathers; \u2014 "Our fathers found
\n\t\t\tout the hidden light, by the truth in their thoughts they brought to
\n\t\t\tbirth the Dawn", gūḷ<\/span>ham jyotiḥ<\/span>
\n\t\t\t<\/span>pitaro anvavindan, satyamantrā ajanayan uṣā<\/span>sam<\/i>
\n\t\t\t(VII.76.4) ? If we found such a verse in any collection of poems in
\n\t\t\tany literature, we would at once give it a psychological or a
\n\t\t\tspiritual sense; there is no just reason for a different treatment
\n\t\t\tof the Veda.\n<\/p>\n

\n\t\t\t\t\t\tIf, however, we are to give a naturalistic explanation and no other
\n\t\t\tto the Vedic hymns, it is quite clear that the Vedic Dawn and Night
\n\t\t\tcannot be the Night and Dawn of India; it <\/p>\n

\n\t\t\t\t\t\t <\/p>\n

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\n\t\t\tis only in the Arctic regions that the attitude of the Rishis
\n\t\t\ttowards these natural circumstances and the statements about the Angirasas become at all
\n\t\t\tintelligible. But though it is extremely probable that the memories
\n\t\t\tof the Arctic home enter into the external sense of the Veda, the
\n\t\t\tArctic theory does not exclude an inner sense behind the ancient
\n\t\t\timages drawn from Nature nor does it dispense with the necessity for
\n\t\t\ta more coherent and straightforward explanation of the hymns to the
\n\t\t\tDawn. <\/p>\n

\n\t\t\tWe have, for instance, the hymn of Praskanwa Kanwa to the Ashwins
\n\t\t\t(1.46) in which there is the reference to the luminous impulsion
\n\t\t\tthat carries us through to the other shore of the dark- ness. This
\n\t\t\thymn is intimately connected with the Vedic idea of the Dawn and the
\n\t\t\tNight. It contains references to many of the fixed Vedic images, to
\n\t\t\tthe path of the Truth, the crossing of the rivers, the rising of the
\n\t\t\tSun, the connection between the Dawn and the Ashwins, the mystic
\n\t\t\teffect and oceanic essence of the Soma-wine. <\/p>\n

\n\t\t\t\t\t\t"Lo, the Dawn than which there is none higher, opens out full of
\n\t\t\tdelight in the Heavens; O Ashwins, the Vast of you I affirm, ye of
\n\t\t\twhom the Ocean is the mother, accomplishers of the work who pass
\n\t\t\tbeyond through the mind to the felicities and, divine, find that
\n\t\t\tsubstance by the thought…. O Lords of the Voyage, who mentalise
\n\t\t\tthe word, this is the dissolver of your thinkings, \u2014 drink ye of the
\n\t\t\tSoma violently; give to us that impulsion, O Ashwins which,
\n\t\t\tluminous, carries us through beyond the darkness. Travel for us in
\n\t\t\tyour ship to reach the other shore beyond the thoughts of the mind.
\n\t\t\tYoke, O Ashwins, your car, \u2014 your car that becomes the vast oared
\n\t\t\tship in Heaven, in the crossing of its rivers. By the thought the
\n\t\t\tpowers of Delight have been yoked. The Soma-powers of delight in
\n\t\t\theaven are that substance in the place of the Waters. But where
\n\t\t\tshall you cast aside the veil you have made to conceal you ? Nay,
\n\t\t\tLight has been born for the joy of the Soma; \u2014 the Sun that was dark
\n\t\t\thas shot out its tongue towards the Gold. The path of the Truth has
\n\t\t\tcome into being by which we shall travel to that other shore; seen
\n\t\t\tis all the wide way through Heaven. The seeker grows in his being
\n\t\t\ttowards increasing manifestation after manifestation <\/p>\n

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\n\t\t\tof the Ashwins when they find satisfaction in the ecstasy of the
\n\t\t\tSoma. Do ye, dwelling (or, shining) in the all-luminous Sun, by the
\n\t\t\tdrinking of the Soma, by the Word come as creators of the bliss into
\n\t\t\tour humanity. Dawn comes to us according to your glory when you
\n\t\t\tpervade all our worlds and you win the Truths out of the Nights.
\n\t\t\tBoth together drink, O Ashwins, both together extend to us the peace
\n\t\t\tby expandings whose wholeness remains untorn." <\/p>\n

\n\t\t\tThis is the straightforward and natural sense of the hymn and its
\n\t\t\tintention is not difficult to follow if we remember the main ideas
\n\t\t\tand images of the Vedic doctrine. The Night is clearly the image of
\n\t\t\tan inner darkness; by the coming of the Dawn the Truths are won out
\n\t\t\tof the Nights. This is the rising of the Sun which was lost in the
\n\t\t\tobscurity \u2014 the familiar figure of the lost sun recovered by the
\n\t\t\tGods and the Angirasa Rishis \u2014 the sun of Truth and it now shoots
\n\t\t\tout its tongue of fire towards the golden Light: \u2014 for hiraṇ<\/span>ya,<\/i>
\n\t\t\tgold is the concrete symbol of the higher light, the gold of the
\n\t\t\tTruth, and it is this treasure not golden coin for which the Vedic
\n\t\t\tRishis pray to the Gods. This great change from the inner
\n\t\t\tobscuration to the illumination is effected by the Ashwins, lords of
\n\t\t\tthe joyous upward action of the mind and the vital powers, through
\n\t\t\tthe immortal wine of the Ananda poured into mind and body and there
\n\t\t\tdrunk by them. They mentalise the expressive Word, they lead us into
\n\t\t\tthe heaven of pure mind beyond this darkness and there by the
\n\t\t\tThought they set the powers of the Delight to work. But even over
\n\t\t\tthe heavenly waters they cross, for the power of the Soma helps them
\n\t\t\tto dissolve all mental constructions, and they cast aside even this
\n\t\t\tveil; they go beyond Mind and the last attaining is described as the
\n\t\t\tcrossing of the rivers, the passage through the heaven of the pure
\n\t\t\tmind, the journey by the path of the Truth to the other side. Not
\n\t\t\ttill we reach the highest supreme, paramā parāvat, <\/i>
\n\t\t\tdo<\/span> <\/i>we rest at last from the great human
\n\t\t\tjourney. <\/p>\n

\n\t\t\tWe shall see that not only in this hymn, but everywhere Dawn comes
\n\t\t\tas a bringer of the Truth, is herself the outshining of the Truth.
\n\t\t\tShe is the divine Dawn and the physical dawning is only her shadow
\n\t\t\tand symbol in the material universe. <\/p>\n

\n\t\t\t <\/div>\n

\n\t\tPage −130<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter  XII   The Herds of the Dawn   THE Seven Rivers of the Veda, the Waters, āpaḥ, are usually designated in the figured Vedic…<\/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-1871","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\/1871","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=1871"}],"version-history":[{"count":1,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1871\/revisions"}],"predecessor-version":[{"id":9693,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1871\/revisions\/9693"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1871"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1871"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1871"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}