{"id":1881,"date":"2013-07-13T01:38:04","date_gmt":"2013-07-13T01:38:04","guid":{"rendered":"http:\/\/localhost\/?p=1881"},"modified":"2013-07-13T01:38:04","modified_gmt":"2013-07-13T01:38:04","slug":"14-chapter-xiv-the-cow-and-the-angiras-legend-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\/14-chapter-xiv-the-cow-and-the-angiras-legend-vol-15-the-secret-of-veda","title":{"rendered":"-14_Chapter XIV The Cow and the Angiras Legend.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t
\n\t\t\tChapter
\nXIV <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tThe Cow and the Angiras Legend<\/font><\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tW<\/font>E MUST<\/b> now pursue this image of the Cow which we
\nare using as a key to the sense of the Veda, into the striking Vedic parable or legend of the Angiras Rishis,
\non the whole the most important of all the Vedic myths.
\n\t\t\t<\/span> <\/p>\n

\n\t\t\tThe Vedic hymns, whatever else they may be, are through
\nout an invocation to certain “Aryan” gods, friends and helpers of man, for ends which are held by the singers, —or seers, as
\nthey call themselves (kavi<\/i>, ṛsi<\/i>, vipra<\/i>), —to be supremely desirable (vara<\/i>,
\n\t\t\tvarā<\/i>). These desirable ends, these boons of the gods
\n\t\t\t <\/i>are summed up in the words rayi<\/i>, <\/span>rādhas<\/i>, which may mean
\nphysically wealth or prosperity, and psychologically a felicity or enjoyment which consists in the abundance of certain forms
\nof spiritual wealth. Man contributes as his share of the joint effort the work of the sacrifice, the Word, the Soma Wine and
\nthe ghṛta  <\/i>or clarified butter. The Gods are born in the sacrifice,
\nthey increase by the Word, the Wine and the Ghrita and in that strength and in the ecstasy and intoxication of the Wine they
\naccomplish the aims of the sacrificer. The chief elements of the wealth thus acquired are the Cow and the Horse; but there are
\n\t\t\t also others, hiranya<\/i>, gold, vīra<\/i>, men or heroes, ratha<\/i>, chariots,
\n prajā  <\/i>or apatya<\/i>, offspring. The very means of the sacrifice, the fire, the Soma, the
\nghṛta <\/i>, are supplied by the Gods and they
\n attend the sacrifice as its priests, purifiers, upholders, heroes of
\nits warfare, —for there are those who hate the sacrifice and the Word, attack the sacrificer and tear or withhold from him
\nthe coveted wealth. The chief conditions of the prosperity so ardently desired are the rising of the Dawn and the Sun and
\nthe downpour of the rain of heaven and of the seven rivers, —physical or mystic, —called in the Veda the Mighty Ones of
\nheaven. But even this prosperity, this fullness of cows, horses, gold, men, chariots, offspring, is not a final end in itself; all
\n\t\t\t<\/span>
\n\t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 138<\/font><\/span><\/p>\n

\n

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

\n

this is a means towards the opening up of the other worlds, the
\nwinning of Swar, the ascent to the solar heavens, the attainment by the path of the Truth to the Light and to the heavenly Bliss
\nwhere the mortal arrives at Immortality.
\n\t\t\t<\/span> <\/p>\n

\n

Such is the undoubted substance of the Veda. The ritual
\nand mythological sense which has been given to it from very ancient times is well known and need not be particularised; in
\nsum, it is the performance of sacrificial worship as the chief duty of man with a view to the enjoyment of wealth here and
\nheaven hereafter. We know also the modern view of the matter in which the Veda is a worship of the personified sun, moon, stars,
\ndawn, wind, rain, fire, sky, rivers and other deities of Nature, the propitiation of these gods by sacrifice, the winning and holding
\nof wealth in this life, chiefly from human and Dravidian enemies and against hostile demons and mortal plunderers, and
\nafter death man’s attainment to the Paradise of the gods. We now find, that however valid these ideas may have been for
\nthe vulgar, they were not the inner sense of the Veda to the seers, the illumined minds (kavi<\/i>,
\nvipra<\/i>) of the Vedic age. For
\nthem these material objects were symbols of the immaterial; the cows were the radiances or illuminations of a divine Dawn, the
\nhorses and chariots were symbols of force and movement, gold was light, the shining wealth of a divine Sun —the true light,
\n ṛtam  jyotih<\/i>; both the wealth acquired by the sacrifice and the
\n sacrifice itself in all their details symbolised man’s effort and his
\nmeans towards a greater end, the acquisition of immortality. The aspiration of the Vedic seer was the enrichment and expansion
\nof man’s being, the birth and the formation of the godheads in his life-sacrifice, the increase of the Force, Truth, Light, Joy of
\nwhich they are the powers until through the enlarged and ever-opening worlds of his being the soul of man rises, sees the divine
\n doors (devī<\/font>r dvā<\/font>rah<\/font>.<\/i>) swing open to his call and enters into the supreme felicity of a divine existence beyond heaven and earth.
\nThis ascent is the parable of the Angiras Rishis.
\n\t\t\t<\/span> <\/p>\n

\n

All the gods are conquerors and givers of the Cow, the Horse
\nand the divine riches, but it is especially the great deity Indra who is the hero and fighter in this warfare and who wins for man
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 139<\/font><\/span><\/p>\n

\n

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

\n

the Light and the Force. Therefore Indra is constantly addressed as the Master of the herds,
\ngopati<\/i>; he is even imaged as himself
\nthe cow and the horse; he is the good milker whom the Rishi wishes to milk and what he yields are perfect forms and ultimate
\nthoughts; he is Vrishabha, the Bull of the herds; his is the wealth of cows and horses which man covets. It is even said in VI.28.5,
\n“O people, these that are the cows, they are Indra; it is Indra I desire with my heart and with my mind.” This identification of
\nthe cows and Indra is important and we shall have to return to it, when we deal with Madhuchchhandas’ hymns to that deity.
\n<\/span> <\/p>\n

\n

But ordinarily the Rishis image the acquisition of this wealth as a conquest effected against certain powers, the Dasyus, some
\ntimes represented as possessing the coveted riches which have to be ravished from them by violence, sometimes as stealing them
\nfrom the Aryan who has then to discover and recover the lost wealth by the aid of the gods. The Dasyus who withhold or steal
\nthe cows are called the Panis, a word which seems originally to have meant doers, dealers or traffickers; but this significance is
\nsometimes coloured by its further sense of “misers”. Their chief is Vala, a demon whose name signifies probably the circum
\nscriber or “encloser”, as Vritra means the opponent, obstructer or enfolding coverer. It is easy to suggest, as do the scholars who
\nwould read as much primitive history as possible into the Veda, that the Panis are the Dravidians and Vala is their chief or god.
\nBut this sense can only be upheld in isolated passages; in many hymns it is incompatible with the actual words of the Rishis and
\nturns into a jumble of gaudy nonsense their images and figures. We have seen something of this incompatibility already; it will
\nbecome clearer to us as we examine more closely the mythus of the lost cows.
\n<\/span> <\/p>\n

\n

Vala dwells in a lair, a hole (bila<\/i>) in the mountains; Indra and the Angiras Rishis have to pursue him there and force him to
\n give up his wealth; for he is Vala of the cows, valam gomantam<\/i>.
\nThe Panis also are represented as concealing the stolen herds in a cave of the mountain which is called their concealing prison,
\nvavra<\/i>, or the pen of the cows, vraja<\/i>, or sometimes in a significant phrase, gavyam
\nūrvam<\/i>, literally the cowry wideness or in   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 140<\/font><\/span><\/p>\n

\n

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

\nthe other sense of go <\/i>“the luminous wideness”, the vast wealth of the shining herds. To recover this lost wealth the sacrifice
\nhas to be performed; the Angirases or else Brihaspati and the Angirases have to chant the true word, the
\nmantra<\/i>; Sarama the
\nheavenly hound has to find out the cows in the cave of the Panis; Indra strong with the Soma wine and the Angirases, the
\nseers, his companions, have to follow the track, enter the cave or violently break open the strong places of the hill, defeat the
\nPanis and drive upward the delivered herds. <\/span> <\/p>\n

\n Let us, first, take note of certain features which ought not to
\nbe overlooked when we seek to determine the interpretation of this parable or this myth. In the first place the legend, however
\nprecise in its images, is not yet in the Veda a simple mythological tradition, but is used with a certain freedom and fluidity which
\nbetrays the significant image behind the sacred tradition. Often it is stripped of the mythological aspect and applied to the personal
\nneed or aspiration of the singer. For it is an action of which Indra is always capable; although he has done it once for all in the type
\nby means of the Angirases, yet he repeats the type continually even in the present, he is constantly the seeker of the cows,
\ngaveṣaṇā<\/i>, and the restorer of the stolen wealth.
\n\t\t\t<\/span> <\/p>\n

\n Sometimes we have simply the fact of the stolen cows and the recovery by Indra without any reference to Sarama or the Angirases or the Panis. But it is not always Indra who recovers the herds. We have for instance a hymn to Agni, the second
\nof the fifth Mandala, a hymn of the Atris, in which the singer applies the image of the stolen cows to himself in a language
\nwhich clearly betrays its symbolism. Agni, long repressed in her womb by mother Earth who is unwilling to give him to
\nthe father Heaven, held and concealed in her so long as she is compressed into limited form (peṣī<\/i>), at length comes to birth when she becomes great and vast (mahiṣī<\/i>). The birth of Agni is associated with a manifestation or vision of luminous herds. “I
\nbeheld afar in a field one shaping his weapons who was golden-tusked and pure-bright of hue; I give to him the Amrita (the
\nimmortal essence, Soma) in separate parts; what shall they do to me who have not Indra and have not the word? I beheld
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 141<\/font><\/span><\/p>\n

\n

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

\n

in the field as it were a happy herd ranging continuously, many, shining; they seized them not, for
\nhe <\/i>was born; even those (cows)
\nthat were old, become young again.” But if these Dasyus who have not Indra, nor the word, are at present powerless to seize
\non the luminous herds, it was otherwise before this bright and formidable godhead was born. “Who were they that divorced
\n my strength (maryakam<\/i>; my host of men, my heroes, vira<\/i>) from
\nthe cows? for they (my men) had no warrior and protector of the kine. Let those who took them from me, release them; he
\nknows and comes driving to us the cattle.”
\n\t\t\t<\/span> <\/p>\n

\n

What, we may fairly ask, are these shining herds, these cows
\nwho were old and become young again? Certainly, they are not physical herds, nor is it any earthly field by the Yamuna or the Jhelum that is the scene of this splendid vision of the
\ngolden-tusked warrior god and the herds of the shining cattle. They are
\nthe herds either of the physical or of the divine Dawn and the language suits ill with the former interpretation; this mystical
\nvision is surely a figure of the divine illumination. They are radiances that were stolen by the powers of darkness and are
\nnow divinely recovered not by the god of the physical fire, but by the flaming Force which was concealed in the littleness of the
\nmaterial existence and is now liberated into the clarities of an illumined mental action.
\n<\/span> <\/p>\n

\n

Indra is not, then, the only god who can break up the tenebrous cave and restore the lost radiances. There are other
\ndeities to whom various hymns make the attribution of this great victory. Usha is one of them, the divine Dawn, mother of these
\nherds. “True with the gods who are true, great with the gods who are great, sacrificial godhead with the gods sacrificial, she breaks
\nopen the strong places, she gives of the shining herds; the cows low towards the Dawn!” (VII.75.7). Agni is another; sometimes
\nhe wars by himself as we have already seen, sometimes along with Indra —”Ye two warred over the cows, O Indra, O Agni”
\n(VI.60.2) —or, again, with Soma, —”O Agni and Soma, that heroic might of yours was made conscient when ye robbed the Pani of the cows” (I.93.4). Soma in another passage is associated in this victory with Indra; “This god born by force stayed, with
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 142<\/font><\/span><\/p>\n

\n

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

\nIndra as his comrade, the Pani” and performed all the exploits of the gods warring against the Dasyus (VI.44.22). The Ashwins
\nalso are credited with the same achievement in VI.62.11, “Ye two open the doors of the strong pen full of the kine” and
\nagain in I.112.18, “O Angiras, (the twin Ashwins are sometimes unified in a single appellation), ye two take delight by the mind
\nand enter first in the opening of the stream of the cows,” where the sense is evidently the liberated, outflowing stream or sea of
\nthe Light.
\n\t\t\t<\/span> <\/p>\n

\n Brihaspati is more frequently the hero of this victory.
\n“Brihaspati, coming first into birth from the great Light in the supreme ether, seven-mouthed, multiply-born, seven-rayed,
\ndispelled the darknesses; he with his host that possess the stubh <\/i>and the Rik broke Vala into pieces by his cry. Shouting Brihaspati drove upwards the bright herds that speed the offering and they lowed in reply” (IV.50). And again in VI.73.1
\nand 3, “Brihaspati who is the hill-breaker, the first-born, the Angirasa. . . . Brihaspati conquered the treasures (vasūni<\/i>), great pens this god won full of the kine.” The Maruts also, singers
\nof the Rik like Brihaspati, are associated, though less directly in this divine action. “He whom ye foster, O Maruts, shall break
\nopen the pen” (VI.66.8), and elsewhere we hear of the cows of the Maruts (I.38.2). Pushan, the Increaser, a form of the sun-god
\nis also invoked for the pursuit and recovery of the stolen cattle, (VI.54); “Let Pushan follow after our kine, let him protect our
\nwar-steeds. . . . Pushan, go thou after the kine. . . . Let him drive back to us that which was lost.” Even Saraswati becomes a
\nslayer of the Panis. And in Madhuchchhandas’ hymn (I.11.5) we have this striking image, “O lord of the thunderbolt, thou
\ndidst uncover the hole of Vala of the cows; the gods, unfearing, entered speeding (or putting forth their force) into thee.”
\n\t<\/span> <\/p>\n

\n Is there a definite sense in these variations which will bind them together into a single coherent idea or is it at random that
\nthe Rishis invoke now this and now the other deity in the search and war for their lost cattle? If we will consent to take the ideas
\nof the Veda as a whole instead of bewildering ourselves in the play of separate detail, we shall find a very simple and sufficient
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 143<\/font><\/span><\/p>\n

\n

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

\n

answer. This matter of the lost herds is only part of a whole system of connected symbols and images. They are recovered by
\nthe sacrifice and the fiery god Agni is the flame, the power and the priest of the sacrifice; —by the Word, and Brihaspati is the
\n father of the Word, the Maruts its singers or Brahmas, brahmāṇo<\/i>
\nmarutah<\/font><\/i>, Saraswati its inspiration; —by the Wine, and Soma is
\nthe god of the Wine and the Ashwins its seekers, finders, givers, drinkers. The herds are the herds of Light and the Light comes
\nby the Dawn and by the Sun of whom Pushan is a form. Finally, Indra is the head of all these gods, lord of the light, king of the
\nluminous heaven called Swar, —he is, we say, the luminous or divine Mind; into him all the gods enter and take part in his un
\nveiling of the hidden light. We see therefore that there is a perfect appropriateness in the attribution of one and the same victory
\nto these different deities and in Madhuchchhandas’ image of the gods entering into Indra for the stroke against Vala. Nothing
\nhas been done at random or in obedience to a confused fluidity of ideas. The Veda is perfect and beautiful in its coherence and
\nits unity. <\/span> <\/p>\n

\n

Moreover, the conquest of the Light is only part of the great
\naction of the Vedic sacrifice. The gods have to win by it all the boons (viśva 
\nvāryā<\/i>) which are necessary for the conquest of immortality and the emergence of the hidden illuminations is
\nonly one of these. Force, the Horse, is as necessary as Light, the Cow; not only must Vala be reached and the light won from his
\njealous grasp, but Vritra must be slain and the waters released; the emergence of the shining herds means the rising of the Dawn
\nand the Sun; that again is incomplete without the sacrifice, the fire, the wine. All these things are different members of one
\naction, sometimes mentioned separately, sometimes in groups, sometimes together as if in a single action, a grand total con
\nquest. And the result of their possession is the revelation of the vast Truth and the conquest of Swar, the luminous world, called
\nfrequently the wide other world, urum u lokam <\/i>or simply u<\/i> lokam<\/i>. We must grasp this unity first if we are to understand the
\nseparate introduction of these symbols in the various passages of the Rig Veda.
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 144<\/font><\/span><\/p>\n

\n

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

\nThus in VI.73 which has already been cited, we find a brief hymn of three verses in which these symbols are briefly put
\ntogether in their unity; it might almost be described as one of the mnemonic hymns of the Veda which serve to keep in mind the
\nunity of its sense and its symbolism. “He who is the hill-breaker, first-born, possessed of the truth, Brihaspati, the Angirasa, the
\ngiver of the oblation, pervader of the two worlds, dweller in the heat and light (of the sun), our father, roars aloud as the Bull
\nto the two firmaments. Brihaspati who for man the voyager has fashioned that other world in the calling of the gods, slaying the
\nVritra-forces breaks open the cities, conquering foes and overpowering unfriends in his battles. Brihaspati conquers for him
\nthe treasures, great pens this god wins full of the kine, seeking the conquest of the world of Swar, unassailable; Brihaspati slays
\nthe Foe by the hymns of illumination (arkaih<\/font><\/i>).” We see at once
\nthe unity of this many-sided symbolism.
\n\t\t\t<\/span> <\/p>\n

\nAnother passage more mystic in its language brings in the
\nidea of the dawn and the restoration or new-birth of light in the sun which are not expressly mentioned in the brief hymn
\nto Brihaspati. It is in the praise of Soma of which the opening phrase has already been cited, VI.44.22; “This god born by force
\nstayed with Indra as his comrade the Pani; he it was wrested from his own unblest father (the divided being) his weapons of war
\n and his forms of knowledge (māyāḥ<\/i>), he it was made the Dawns
\nglorious in their lord, he it was created in the Sun the Light within, he it was found the triple principle (of immortality) in
\nheaven in its regions of splendour (the three worlds of Swar) and in the tripartite worlds the hidden immortality (this is the giving
\nof the Amrita in separate parts alluded to in the Atris’ hymn to Agni, the threefold offering of the Soma given on the three levels,
\n triṣu  sānuṣu<\/i>,<\/i> body, life and mind); he it was supported widely
\nheaven and earth, he it was fashioned the car with the seven rays; he it was held by his force the ripe yield (of the
\nmadhu <\/i>or
\nghṛta <\/i>) in the cows, even the fountain of the ten movements.” It
\ncertainly seems astonishing to me that so many acute and eager minds should have read such hymns as these without realising
\nthat they are the sacred poems of symbolists and mystics, not<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 145<\/font><\/span><\/p>\n

\n

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

\n

of Nature-worshipping barbarians or of rude Aryan invaders warring with the civilised and Vedantic Dravidians.
\n\t\t\t<\/span> <\/p>\n

\n

Let us now pass rapidly through certain other passages in which there is a more scattered collocation of these symbols.
\nFirst, we find that in this image of the cavern-pen in the hill, as elsewhere, the Cow and Horse go together. We have seen Pushan called upon to seek for the cows and protect the horses. The two forms of the Aryan’s wealth always at the mercy of
\nmarauders? But let us see. “So in thy ecstasy of the Soma thou didst break open, O hero (Indra), the pen of the Cow and the
\nHorse, like a city” (VIII.32.5). “Break open for us the thousands of the Cow and the Horse” (VIII.34.14). “That which thou
\nholdest, O Indra, the Cow and the Horse and the imperishable enjoyment, confirm that in the sacrificer and not in the Pani; he
\nwho lies in the slumber, doing not the work and seeking not the gods, let him perish by his own impulsions; thereafter confirm
\nperpetually (in us) the wealth that must increase” (VIII.97.2 and 3). In another hymn the Panis are said to withhold the wealth
\nof cows and horses. Always they are powers who receive the coveted wealth but do not use it, preferring to slumber, avoiding
\nthe divine action (vrata<\/i>), and they are powers who must perish or be conquered before the wealth can be securely possessed by
\nthe sacrificer. And always the Cow and the Horse represent a concealed and imprisoned wealth which has to be uncovered
\nand released by a divine puissance.
\n\t\t\t<\/span> <\/p>\n

\n

With the conquest of the shining herds is also associated the
\nconquest or the birth or illumination of the Dawn and the Sun, but this is a point whose significance we shall have to consider
\nin another chapter. And associated with the Herds, the Dawn and the Sun are the Waters; for the slaying of Vritra with the
\nrelease of the waters and the defeat of Vala with the release of the herds are two companion and not unconnected myths. In certain
\npassages even, as in I.32.4, the slaying of Vritra is represented as the preliminary to the birth of the Sun, the Dawn and Heaven,
\nand in others the opening of the Hill to the flowing of the Waters. For the general connection we may note the following passages:
\nVII.90.4, “The Dawns broke forth perfect in their shining and  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 146<\/font><\/span><\/p>\n

\n

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

\nunhurt; meditating they (the Angirases) found the wide Light; they who desire opened the wideness of the cows and the waters
\nfor them flowed forth from heaven”; I.72.8, “By right thought the seven Mighty Ones of heaven (the seven rivers) knew the
\ntruth and knew the doors of bliss; Sarama found the strong wideness of the cows and by that the human creature enjoys”;
\nI.100.18, of Indra and the Maruts, “He with his shining companions won the field, won the Sun, won the waters”; V.14.4, of
\nAgni, “Agni, born, shone out slaying the Dasyus, by the Light the Darkness; he found the cows, the waters and Swar”; VI.60.2,
\nof Indra and Agni, “Ye two warred over the cows, the waters, Swar, the dawns that were ravished; O Indra, O Agni, thou
\nunitest (to us) the regions, Swar, the brilliant dawns, the waters and the cows”; I.32.12, of Indra, “O hero, thou didst conquer
\nthe cow, thou didst conquer the Soma; thou didst loose forth to their flowing the seven rivers.”
\n\t\t\t<\/span> <\/p>\n

\n In the last passage we see Soma coupled with the cows among the conquests of Indra. Usually the Soma intoxication
\nis the strength in which Indra conquers the cows; e.g. III.43.7, the Soma “in the intoxication of which thou didst open up the cowpens”; II.15.8, “He, hymned by the Angirases, broke Vala and hurled apart the strong places of the hill; he severed their
\nartificial obstructions; these things Indra did in the intoxication of the Soma.” Sometimes, however, the working is reversed and
\nit is the Light that brings the bliss of the Soma wine or they come together as in I.62.5, “Hymned by the Angirases, O achiever of
\nworks, thou didst open the dawns with (or by) the Sun and with (or by) the cows the Soma.”
\n\t\t\t<\/span> <\/p>\n

\n Agni is also, like the Soma, an indispensable element of the sacrifice and therefore we find Agni too included in these
\nformulas of association, as in VII.99.4. “Ye made that wide other world for (as the goal of) the sacrifice, bringing into being
\nthe Sun and the Dawn and Agni,” and we have the same formula in III.31.15 with the addition of the Path and in VII.44.3 with
\nthe addition of the cow.
\n\t\t\t<\/span> <\/p>\n

\n From these examples it will appear how closely the different
\nsymbols and parables of the Veda are connected with each other   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 147<\/font><\/span><\/p>\n

\n

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

\n

and we shall therefore miss the true road of interpretation if we treat the legend of the Angirases and the Panis as an isolated
\nmythus which we can interpret at our pleasure without careful regard to its setting in the general thought of the Veda and the
\nlight that that general thought casts upon the figured language in which the legend is recounted.
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 148<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XIV   The Cow and the Angiras Legend   WE MUST now pursue this image of the Cow which we are using as a…<\/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-1881","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\/1881","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=1881"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1881\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1881"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1881"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1881"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}