{"id":1893,"date":"2013-07-13T01:38:08","date_gmt":"2013-07-13T01:38:08","guid":{"rendered":"http:\/\/localhost\/?p=1893"},"modified":"2013-07-13T01:38:08","modified_gmt":"2013-07-13T01:38:08","slug":"08-chapter-viii-the-ashwins-indra-the-vishwadevas-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\/08-chapter-viii-the-ashwins-indra-the-vishwadevas-vol-15-the-secret-of-veda","title":{"rendered":"-08_Chapter VIII The Ashwins \u00e2\u20ac\u201dIndra \u00e2\u20ac\u201d the Vishwadevas.html"},"content":{"rendered":"
\n\n\n
\n\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

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

 <\/p>\n

\n\t\t\t
\n\t\t\tThe Ashwins —Indra —
\nthe Vishwadevas <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

 <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tT<\/font>HE
\n\t\t\t\t\t\t\t\t\t\t\t<\/font><\/b>
\n\t\t\t\t\t\t\t\t\t\t\t
\n\t\t\t\t\t\t\t\t\t\t\tthird<\/span> hymn of Madhuchchhandas
\n\t\t\t\t\t\t\t\t\t\t\tis again a hymn of the Soma
\n\t\t\t\t\t\t\t\t\t\t\tsacrifice. It is composed, like the
\n\t\t\t\t\t\t\t\t\t\t\tsecond before it, in movements of
\n\t\t\t\t\t\t\t\t\t\t\tthree stanzas, the first addressed
\n\t\t\t\t\t\t\t\t\t\t\tto the Ashwins, the second to Indra,
\n\t\t\t\t\t\t\t\t\t\t\tthe third to the Vishwadevas, the
\n\t\t\t\t\t\t\t\t\t\t\tfourth to the goddess Saraswati. In
\n\t\t\t\t\t\t\t\t\t\t\tthis hymn also we have in the
\n\t\t\t\t\t\t\t\t\t\t\tclosing movement, in the invocation
\n\t\t\t\t\t\t\t\t\t\t\tto Saraswati, a passage of clear
\n\t\t\t\t\t\t\t\t\t\t\tpsychological significance, of a far
\n\t\t\t\t\t\t\t\t\t\t\tgreater clarity indeed than those
\n\t\t\t\t\t\t\t\t\t\t\tthat have already helped us to
\n\t\t\t\t\t\t\t\t\t\t\tunderstand the secret thought of the
\n\t\t\t\t\t\t\t\t\t\t\tVeda. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tBut this whole hymn is full of
\n\t\t\t\t\t\t\t\t\t\t\tpsychological suggestions and we
\n\t\t\t\t\t\t\t\t\t\t\tfind in it the close connection and
\n\t\t\t\t\t\t\t\t\t\t\teven identity which the Vedic Rishis
\n\t\t\t\t\t\t\t\t\t\t\tsought to establish and perfect
\n\t\t\t\t\t\t\t\t\t\t\tbetween the three main interests of
\n\t\t\t\t\t\t\t\t\t\t\tthe human soul. Thought and its
\n\t\t\t\t\t\t\t\t\t\t\tfinal victorious illuminations.
\n\t\t\t\t\t\t\t\t\t\t\tAction and its last supreme
\n\t\t\t\t\t\t\t\t\t\t\tall-achieving puissances, enjoyment
\n\t\t\t\t\t\t\t\t\t\t\tand its highest spiritual ecstasies.
\n\t\t\t\t\t\t\t\t\t\t\tThe Soma-wine symbolises the
\n\t\t\t\t\t\t\t\t\t\t\treplacing of our ordinary
\n\t\t\t\t\t\t\t\t\t\t\tsense-enjoyment by the divine
\n\t\t\t\t\t\t\t\t\t\t\tAnanda. That substitution is brought
\n\t\t\t\t\t\t\t\t\t\t\tabout by divinising our
\n\t\t\t\t\t\t\t\t\t\t\tthought-action, and as it progresses
\n\t\t\t\t\t\t\t\t\t\t\tit helps in its turn the
\n\t\t\t\t\t\t\t\t\t\t\tconsummation of the movement which
\n\t\t\t\t\t\t\t\t\t\t\thas brought it about. The Cow, the
\n\t\t\t\t\t\t\t\t\t\t\tHorse, the Soma-wine are the figures
\n\t\t\t\t\t\t\t\t\t\t\tof this triple sacrifice. The
\n\t\t\t\t\t\t\t\t\t\t\toffering of ghṛ<\/span>ta,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tthe clarified butter which is the
\n\t\t\t\t\t\t\t\t\t\t\tyield of the cow, the offering of
\n\t\t\t\t\t\t\t\t\t\t\tthe horse, aśvamedha, <\/i>the
\n\t\t\t\t\t\t\t\t\t\t\toffering of the wine of Soma are its
\n\t\t\t\t\t\t\t\t\t\t\tthree principal forms or elements.
\n\t\t\t\t\t\t\t\t\t\t\tWe have also, less prominent, the
\n\t\t\t\t\t\t\t\t\t\t\toffering of the cake which is
\n\t\t\t\t\t\t\t\t\t\t\tpossibly symbolic of the body, of
\n\t\t\t\t\t\t\t\t\t\t\tMatter. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tWe commence with an invocation of
\n\t\t\t\t\t\t\t\t\t\t\tthe two Ashwins, the two Riders on
\n\t\t\t\t\t\t\t\t\t\t\tthe Horse, Castor and Polydeuces of
\n\t\t\t\t\t\t\t\t\t\t\tthe old Mediterranean mythology.
\n\t\t\t\t\t\t\t\t\t\t\tThey are supposed by the comparative
\n\t\t\t\t\t\t\t\t\t\t\tmythologists to represent twin stars
\n\t\t\t\t\t\t\t\t\t\t\tin the heavens which <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tPage – 80<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\tfor some reason had a better fortune
\n\t\t\t\t\t\t\t\t\t\t\tthan the rest of the celestial host
\n\t\t\t\t\t\t\t\t\t\t\tand attracted the special adoration
\n\t\t\t\t\t\t\t\t\t\t\tof the Aryans. Let us, however, see
\n\t\t\t\t\t\t\t\t\t\t\thow they are described in the hymn
\n\t\t\t\t\t\t\t\t\t\t\twe are studying. They are first
\n\t\t\t\t\t\t\t\t\t\t\tdescribed as "Ashwins, swift-footed
\n\t\t\t\t\t\t\t\t\t\t\tlords of bliss, much-enjoying, —
\n\t\t\t\t\t\t\t\t\t\t\tdravatpāṇ<\/span>ī
\n\t\t\t\t\t\t\t\t\t\t\tśubhaspatī purubhujā".<\/i> The word
\n\t\t\t\t\t\t\t\t\t\t\tśubha,<\/i> like the words
\n\t\t\t\t\t\t\t\t\t\t\tratna<\/i> and candra,<\/i> is
\n\t\t\t\t\t\t\t\t\t\t\tcapable of signifying either light
\n\t\t\t\t\t\t\t\t\t\t\tor enjoyment; but in this passage it
\n\t\t\t\t\t\t\t\t\t\t\toccurs in connection with the
\n\t\t\t\t\t\t\t\t\t\t\tadjective purubhujā,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\t"much-enjoying", and the verb
\n\t\t\t\t\t\t\t\t\t\t\tcanasyatam,<\/i> "take delight", and
\n\t\t\t\t\t\t\t\t\t\t\tmust therefore be taken in the sense
\n\t\t\t\t\t\t\t\t\t\t\tof weal or bliss. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tNext, these twin gods are described
\n\t\t\t\t\t\t\t\t\t\t\tas "Ashwins, divine souls, many-actioned,
\n\t\t\t\t\t\t\t\t\t\t\tthought-holding" who accept and
\n\t\t\t\t\t\t\t\t\t\t\trejoice in the words of the Mantra
\n\t\t\t\t\t\t\t\t\t\t\t"with an energetic thought", —
\n\t\t\t\t\t\t\t\t\t\t\tpurudamsasā <\/i>
\n\t\t\t\t\t\t\t\t\t\t\tnarā<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tśavīrayā dhiyā dhiṣ<\/span>ṇ<\/span>yā.
\n\t\t\t\t\t\t\t\t\t\t\tNr<\/i> in the Veda is applicable
\n\t\t\t\t\t\t\t\t\t\t\tboth to gods and men and does not
\n\t\t\t\t\t\t\t\t\t\t\tmean simply a man; it meant
\n\t\t\t\t\t\t\t\t\t\t\toriginally, I think, strong or
\n\t\t\t\t\t\t\t\t\t\t\tactive and then a male and is
\n\t\t\t\t\t\t\t\t\t\t\tapplied to the male gods, active
\n\t\t\t\t\t\t\t\t\t\t\tdivine souls or powers, puruṣ<\/span>as,
\n\t\t\t\t\t\t\t\t\t\t\t<\/i>opposed to the female deities,
\n\t\t\t\t\t\t\t\t\t\t\tgnāḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\twho are their energies. It still
\n\t\t\t\t\t\t\t\t\t\t\tpreserved in the minds of the Rishis
\n\t\t\t\t\t\t\t\t\t\t\tmuch of its original sense, as we
\n\t\t\t\t\t\t\t\t\t\t\tsee from the word nṛ<\/span>mṇ<\/span>a,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tstrength, and the phrase nṛ<\/span>tamo
\n\t\t\t\t\t\t\t\t\t\t\tnṛ<\/span>ṇā<\/span>m,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tstrongest of the divine powers. Śavas<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand its adjective śavīrā<\/i> give
\n\t\t\t\t\t\t\t\t\t\t\tthe idea of energy, but always with
\n\t\t\t\t\t\t\t\t\t\t\tan association of the farther idea
\n\t\t\t\t\t\t\t\t\t\t\tof flame or light; śavīrā<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\tis therefore a very appropriate
\n\t\t\t\t\t\t\t\t\t\t\tepithet for dhī,<\/i> thought full
\n\t\t\t\t\t\t\t\t\t\t\tof a shining or flashing energy.
\n\t\t\t\t\t\t\t\t\t\t\tDhiṣ<\/span>ṇ<\/span>yā<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tis connected with dhiṣ<\/span>aṇā<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tintellect or understanding, and is
\n\t\t\t\t\t\t\t\t\t\t\trendered by Sayana "intellectual",
\n\t\t\t\t\t\t\t\t\t\t\tbuddhimantau.<\/i> <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tAgain the Ashwins are described as
\n\t\t\t\t\t\t\t\t\t\t\t"effectual in action, powers of the
\n\t\t\t\t\t\t\t\t\t\t\tmovement, fierce-moving in their
\n\t\t\t\t\t\t\t\t\t\t\tpaths", dasrā nāsatyā
\n\t\t\t\t\t\t\t\t\t\t\trudravartanī.<\/i> The Vedic epithets
\n\t\t\t\t\t\t\t\t\t\t\tdasra<\/i> and dasma<\/i> are
\n\t\t\t\t\t\t\t\t\t\t\trendered by Sayana indifferently
\n\t\t\t\t\t\t\t\t\t\t\t"destroying" or "beautiful" or
\n\t\t\t\t\t\t\t\t\t\t\t"bountiful" according to his caprice
\n\t\t\t\t\t\t\t\t\t\t\tor convenience. I connect it with
\n\t\t\t\t\t\t\t\t\t\t\tthe root das<\/i> not in the sense
\n\t\t\t\t\t\t\t\t\t\t\tof cutting, dividing, from which it
\n\t\t\t\t\t\t\t\t\t\t\tgets the two significances of
\n\t\t\t\t\t\t\t\t\t\t\tdestroying and giving, not in the
\n\t\t\t\t\t\t\t\t\t\t\tsense of "discerning, seeing", from
\n\t\t\t\t\t\t\t\t\t\t\twhich it gets Sayana’s significance
\n\t\t\t\t\t\t\t\t\t\t\t"beautiful", darśanīya,<\/i> but
\n\t\t\t\t\t\t\t\t\t\t\tin the sense of doing, acting,
\n\t\t\t\t\t\t\t\t\t\t\tshaping, accomplishing, as in
\n\t\t\t\t\t\t\t\t\t\t\tpurudamsasā<\/i> in the second <\/p>\n

 <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tPage – 81<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\tRik. Nāsatyā<\/i> is supposed by
\n\t\t\t\t\t\t\t\t\t\t\tsome to be a patronymic; the old
\n\t\t\t\t\t\t\t\t\t\t\tgrammarians ingeniously fabricated
\n\t\t\t\t\t\t\t\t\t\t\tfor it the sense of "true, not
\n\t\t\t\t\t\t\t\t\t\t\tfalse"; but I take it from nas<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tto move. We must remember that the
\n\t\t\t\t\t\t\t\t\t\t\tAshwins are riders on the horse,
\n\t\t\t\t\t\t\t\t\t\t\tthat they are described often by
\n\t\t\t\t\t\t\t\t\t\t\tepithets of motion, "swift-footed",
\n\t\t\t\t\t\t\t\t\t\t\t"fierce-moving in their paths"; that
\n\t\t\t\t\t\t\t\t\t\t\tCastor and Pollux in Graeco-Latin
\n\t\t\t\t\t\t\t\t\t\t\tmythology protect sailors in their
\n\t\t\t\t\t\t\t\t\t\t\tvoyages and save them in storm and
\n\t\t\t\t\t\t\t\t\t\t\tshipwreck and that in the Rig-veda
\n\t\t\t\t\t\t\t\t\t\t\talso they are represented as powers
\n\t\t\t\t\t\t\t\t\t\t\tthat carry over the Rishis as in a
\n\t\t\t\t\t\t\t\t\t\t\tship or save them from drowning in
\n\t\t\t\t\t\t\t\t\t\t\tthe ocean. Nāsatyā<\/i> may
\n\t\t\t\t\t\t\t\t\t\t\ttherefore very well mean lords of
\n\t\t\t\t\t\t\t\t\t\t\tthe voyage, journey, or powers of
\n\t\t\t\t\t\t\t\t\t\t\tthe movement. Rudravartanī<\/i> is
\n\t\t\t\t\t\t\t\t\t\t\trendered by modern scholars "red-pathed",
\n\t\t\t\t\t\t\t\t\t\t\tan epithet supposed to be
\n\t\t\t\t\t\t\t\t\t\t\twell-suited to stars and they
\n\t\t\t\t\t\t\t\t\t\t\tinstance the parallel phrase,
\n\t\t\t\t\t\t\t\t\t\t\thiraṇ<\/span>yavartanī,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\thaving a golden or shining path.
\n\t\t\t\t\t\t\t\t\t\t\tCertainly, rudra<\/i> must have
\n\t\t\t\t\t\t\t\t\t\t\tmeant at one time, "shining, deep-coloured,
\n\t\t\t\t\t\t\t\t\t\t\tred" like the roots ruṣ<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand ruś, rudhira,<\/i> "blood",
\n\t\t\t\t\t\t\t\t\t\t\t"red", the Latin ruber, rutilus,
\n\t\t\t\t\t\t\t\t\t\t\trufus,<\/i> all meaning red.
\n\t\t\t\t\t\t\t\t\t\t\tRodasī,<\/i> the dual Vedic word for
\n\t\t\t\t\t\t\t\t\t\t\theaven and earth, meant probably,
\n\t\t\t\t\t\t\t\t\t\t\tlike rajas <\/i>and rocanā,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tother Vedic words for the heavenly
\n\t\t\t\t\t\t\t\t\t\t\tand earthly worlds, "the shining".
\n\t\t\t\t\t\t\t\t\t\t\tOn the other hand the sense of
\n\t\t\t\t\t\t\t\t\t\t\tinjury and violence is equally
\n\t\t\t\t\t\t\t\t\t\t\tinherent in this family of words and
\n\t\t\t\t\t\t\t\t\t\t\tis almost universal in the various
\n\t\t\t\t\t\t\t\t\t\t\troots which form it. "Fierce" or
\n\t\t\t\t\t\t\t\t\t\t\t"violent" is therefore likely to be
\n\t\t\t\t\t\t\t\t\t\t\tas good a sense for rudra<\/i> as
\n\t\t\t\t\t\t\t\t\t\t\t"red". The Ashwins are both hiraṇ<\/span>yavartanī<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand rudravartanī,<\/i> because
\n\t\t\t\t\t\t\t\t\t\t\tthey are both powers of Light and of
\n\t\t\t\t\t\t\t\t\t\t\tnervous force; in the former aspect
\n\t\t\t\t\t\t\t\t\t\t\tthey have a bright gold movement, in
\n\t\t\t\t\t\t\t\t\t\t\tthe latter they are violent in their
\n\t\t\t\t\t\t\t\t\t\t\tmovement. In one hymn (V.75.3) we
\n\t\t\t\t\t\t\t\t\t\t\thave the combination rudra hiraṇ<\/span>yavartanī,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tviolent and moving in the paths of
\n\t\t\t\t\t\t\t\t\t\t\tlight; we can hardly with any
\n\t\t\t\t\t\t\t\t\t\t\trespect for coherence of sense
\n\t\t\t\t\t\t\t\t\t\t\tunderstand it to mean that the stars
\n\t\t\t\t\t\t\t\t\t\t\tare red but their movement or their
\n\t\t\t\t\t\t\t\t\t\t\tpath is golden. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tHere then, in these three verses,
\n\t\t\t\t\t\t\t\t\t\t\tare an extraordinary series of
\n\t\t\t\t\t\t\t\t\t\t\tpsychological functions to apply to
\n\t\t\t\t\t\t\t\t\t\t\ttwo stars of a heavenly
\n\t\t\t\t\t\t\t\t\t\t\tconstellation! It is evident that if
\n\t\t\t\t\t\t\t\t\t\t\tthis was the physical origin of the
\n\t\t\t\t\t\t\t\t\t\t\tAshwins, they have as in Greek
\n\t\t\t\t\t\t\t\t\t\t\tmythology long lost their purely
\n\t\t\t\t\t\t\t\t\t\t\tstellar nature; they have acquired
\n\t\t\t\t\t\t\t\t\t\t\tlike Athene, goddess of dawn, a
\n\t\t\t\t\t\t\t\t\t\t\tpsychological character and
\n\t\t\t\t\t\t\t\t\t\t\tfunction. They are riders<\/p>\n

 <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tPage – 82<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\ton the horse, the Ashwa, symbolic of
\n\t\t\t\t\t\t\t\t\t\t\tforce and especially of life- energy
\n\t\t\t\t\t\t\t\t\t\t\tand nervous force, the Prana. Their
\n\t\t\t\t\t\t\t\t\t\t\tcommon character is that they are
\n\t\t\t\t\t\t\t\t\t\t\tgods of enjoyment, seekers of honey;
\n\t\t\t\t\t\t\t\t\t\t\tthey are physicians, they bring back
\n\t\t\t\t\t\t\t\t\t\t\tyouth to the old, health to the
\n\t\t\t\t\t\t\t\t\t\t\tsick, wholeness to the maimed.
\n\t\t\t\t\t\t\t\t\t\t\tAnother characteristic is movement,
\n\t\t\t\t\t\t\t\t\t\t\tswift, violent, irresistible; their
\n\t\t\t\t\t\t\t\t\t\t\trapid and indomitable chariot is a
\n\t\t\t\t\t\t\t\t\t\t\tconstant object of celebration and
\n\t\t\t\t\t\t\t\t\t\t\tthey are described here as
\n\t\t\t\t\t\t\t\t\t\t\tswift-footed and violent in their
\n\t\t\t\t\t\t\t\t\t\t\tpaths. They are like birds in their
\n\t\t\t\t\t\t\t\t\t\t\tswiftness, like the mind, like the
\n\t\t\t\t\t\t\t\t\t\t\twind (V.77.3 and 78.1). They bring
\n\t\t\t\t\t\t\t\t\t\t\tin their chariot ripe or perfected
\n\t\t\t\t\t\t\t\t\t\t\tsatisfactions to man, they are
\n\t\t\t\t\t\t\t\t\t\t\tcreators of bliss, mayas.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tThese indications are perfectly
\n\t\t\t\t\t\t\t\t\t\t\tclear. They show that the Ashwins
\n\t\t\t\t\t\t\t\t\t\t\tare twin divine powers whose special
\n\t\t\t\t\t\t\t\t\t\t\tfunction is to perfect the nervous
\n\t\t\t\t\t\t\t\t\t\t\tor vital being in man in the sense
\n\t\t\t\t\t\t\t\t\t\t\tof action and enjoyment. But they
\n\t\t\t\t\t\t\t\t\t\t\tare also powers of Truth, of
\n\t\t\t\t\t\t\t\t\t\t\tintelligent action, of right
\n\t\t\t\t\t\t\t\t\t\t\tenjoyment, they are powers that
\n\t\t\t\t\t\t\t\t\t\t\tappear with the Dawn, effective
\n\t\t\t\t\t\t\t\t\t\t\tpowers of action born out of the
\n\t\t\t\t\t\t\t\t\t\t\tocean of being who, because they are
\n\t\t\t\t\t\t\t\t\t\t\tdivine, are able to mentalise
\n\t\t\t\t\t\t\t\t\t\t\tsecurely the felicities of the
\n\t\t\t\t\t\t\t\t\t\t\thigher existence by a
\n\t\t\t\t\t\t\t\t\t\t\tthought-faculty which finds or comes
\n\t\t\t\t\t\t\t\t\t\t\tto know that true substance and true
\n\t\t\t\t\t\t\t\t\t\t\twealth: <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tYā dasrā sindhumātarā, manotarā
\n\t\t\t\t\t\t\t\t\t\t\trayīṇā<\/span>m;<\/i>\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tdhiyā devā vasuvidā.<\/i> (1.46.2)\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tThey give that impelling energy for
\n\t\t\t\t\t\t\t\t\t\t\tthe great work which, having for its
\n\t\t\t\t\t\t\t\t\t\t\tnature and substance the light of
\n\t\t\t\t\t\t\t\t\t\t\tthe Truth, carries man beyond the
\n\t\t\t\t\t\t\t\t\t\t\tdarkness: <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tYā nạ<\/span>h.
\n\t\t\t\t\t\t\t\t\t\t\tpīparad aśvinā, jyotiṣ<\/span>matī
\n\t\t\t\t\t\t\t\t\t\t\ttamas tiraḥ<\/span>;<\/i>\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\ttām asme rāsāthām iṣ<\/span>am.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\t(1.46.6.) <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tThey carry man in their ship to the
\n\t\t\t\t\t\t\t\t\t\t\tother shore beyond the thoughts and
\n\t\t\t\t\t\t\t\t\t\t\tstates of the human mind, that is to
\n\t\t\t\t\t\t\t\t\t\t\tsay, to the supramental
\n\t\t\t\t\t\t\t\t\t\t\tconsciousness, — nāvā matīnām
\n\t\t\t\t\t\t\t\t\t\t\tpārāya<\/i> (1.46.7). Sūryā,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tdaughter of the Sun, Lord of the
\n\t\t\t\t\t\t\t\t\t\t\tTruth, mounts their car as their
\n\t\t\t\t\t\t\t\t\t\t\tbride. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tIn the present hymn the Ashwins are
\n\t\t\t\t\t\t\t\t\t\t\tinvoked, as swift- moving lords of
\n\t\t\t\t\t\t\t\t\t\t\tbliss who carry with them many
\n\t\t\t\t\t\t\t\t\t\t\tenjoyments, to take delight in the
\n\t\t\t\t\t\t\t\t\t\t\timpelling energies of the sacrifice,
\n\t\t\t\t\t\t\t\t\t\t\t— yajvarīr <\/i>\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tPage – 83<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\tiṣ<\/span>aḥ<\/span>…canasyatam.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tThese impelling forces are born
\n\t\t\t\t\t\t\t\t\t\t\tevidently of the drinking of the
\n\t\t\t\t\t\t\t\t\t\t\tSoma-wine, that is to say, of the
\n\t\t\t\t\t\t\t\t\t\t\tinflow of the divine Ananda. For the
\n\t\t\t\t\t\t\t\t\t\t\texpressive words, giraḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tthat are to make new formations in
\n\t\t\t\t\t\t\t\t\t\t\tthe consciousness are already
\n\t\t\t\t\t\t\t\t\t\t\trising, the seat of the sacrifice
\n\t\t\t\t\t\t\t\t\t\t\thas been piled, the vigorous juices
\n\t\t\t\t\t\t\t\t\t\t\tof the Soma-wine are pressed out.\u00b9
\n\t\t\t\t\t\t\t\t\t\t\tThe Ashwins are to come as effective
\n\t\t\t\t\t\t\t\t\t\t\tpowers of action, purudamsasā
\n\t\t\t\t\t\t\t\t\t\t\tnara,<\/i> to take delight in the
\n\t\t\t\t\t\t\t\t\t\t\tWords and to accept them into the
\n\t\t\t\t\t\t\t\t\t\t\tintellect where they shall be
\n\t\t\t\t\t\t\t\t\t\t\tretained for the action by a thought
\n\t\t\t\t\t\t\t\t\t\t\tfull of luminous energy.\u00b2 They are
\n\t\t\t\t\t\t\t\t\t\t\tto come to the offering of the
\n\t\t\t\t\t\t\t\t\t\t\tSoma-wine, in order to effect the
\n\t\t\t\t\t\t\t\t\t\t\taction of the sacrifice, dasrā,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tas fulfillers of action, by giving
\n\t\t\t\t\t\t\t\t\t\t\tto the delight of the action that
\n\t\t\t\t\t\t\t\t\t\t\tviolent movement of theirs,
\n\t\t\t\t\t\t\t\t\t\t\trudravartanī,<\/i> which carries them
\n\t\t\t\t\t\t\t\t\t\t\tirresistibly on their path and
\n\t\t\t\t\t\t\t\t\t\t\tovercomes all opposition. They come
\n\t\t\t\t\t\t\t\t\t\t\tas powers of the Aryan journey,
\n\t\t\t\t\t\t\t\t\t\t\tlords of the great human movement,
\n\t\t\t\t\t\t\t\t\t\t\tnāsatyā. <\/i>We see throughout
\n\t\t\t\t\t\t\t\t\t\t\tthat it is energy which these Riders
\n\t\t\t\t\t\t\t\t\t\t\ton the Horse are to give; they are
\n\t\t\t\t\t\t\t\t\t\t\tto take delight in the sacrificial
\n\t\t\t\t\t\t\t\t\t\t\tenergies, to take up the word into
\n\t\t\t\t\t\t\t\t\t\t\tan energetic thought, to bring to
\n\t\t\t\t\t\t\t\t\t\t\tthe sacrifice their own violent
\n\t\t\t\t\t\t\t\t\t\t\tmovement on the path. And it is
\n\t\t\t\t\t\t\t\t\t\t\teffectiveness of action and
\n\t\t\t\t\t\t\t\t\t\t\tswiftness in the great journey that
\n\t\t\t\t\t\t\t\t\t\t\tis the object of this demand for
\n\t\t\t\t\t\t\t\t\t\t\tenergy. I would call the attention
\n\t\t\t\t\t\t\t\t\t\t\tof the reader continually to the
\n\t\t\t\t\t\t\t\t\t\t\tconsistency of conception and
\n\t\t\t\t\t\t\t\t\t\t\tcoherence of structure, the easy
\n\t\t\t\t\t\t\t\t\t\t\tclearness and precision of outline
\n\t\t\t\t\t\t\t\t\t\t\twhich the thought of the Rishis
\n\t\t\t\t\t\t\t\t\t\t\tassumes by a psychological
\n\t\t\t\t\t\t\t\t\t\t\tinterpretation, so different from
\n\t\t\t\t\t\t\t\t\t\t\tthe tangled confusion and incoherent
\n\t\t\t\t\t\t\t\t\t\t\tabruptness of the interpretations
\n\t\t\t\t\t\t\t\t\t\t\twhich ignore the supreme tradition
\n\t\t\t\t\t\t\t\t\t\t\tof the Veda as a book of wisdom and
\n\t\t\t\t\t\t\t\t\t\t\tdeepest knowledge. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tWe have then this rendering for the
\n\t\t\t\t\t\t\t\t\t\t\tfirst three verses: <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t"O    Riders of the Steed,
\n\t\t\t\t\t\t\t\t\t\t\tswift-footed, much-enjoying lords of
\n\t\t\t\t\t\t\t\t\t\t\tbliss, take delight in the energies
\n\t\t\t\t\t\t\t\t\t\t\tof the sacrifice. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t"O    Riders of the Steed, male
\n\t\t\t\t\t\t\t\t\t\t\tsouls effecting a manifold action,
\n\t\t\t\t\t\t\t\t\t\t\ttake joy of the words, O    holders
\n\t\t\t\t\t\t\t\t\t\t\tin the intellect, by a luminously
\n\t\t\t\t\t\t\t\t\t\t\tenergetic thought. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t"I have piled the seat of sacrifice,
\n\t\t\t\t\t\t\t\t\t\t\tI have pressed out the\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\u00b9<\/span>yuvākavah<\/span>̣
\n\t\t\t\t\t\t\t\t\t\t\t<\/span>
\n\t\t\t\t\t\t\t\t\t\t\tsutā
\n\t\t\t\t\t\t\t\t\t\t\tvr<\/span>̣<\/span>ktabarhis<\/span>̣<\/span>ah<\/span>̣<\/span>.<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\t<\/i><\/font><\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\u00b2<\/span>śavīrayā
\n\t\t\t\t\t\t\t\t\t\t\tdhiyā dhis<\/span>̣<\/span>nyā
\n\t\t\t\t\t\t\t\t\t\t\tvanatam girah<\/span>̣<\/span>.<\/span><\/i>\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\t\tPage – 84<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\t\t\t\t\t\t\t\tvigorous Soma-juices; fulfillers of
\n\t\t\t\t\t\t\t\t\t\t\taction, powers of the movement, come
\n\t\t\t\t\t\t\t\t\t\t\tto them with your fierce speed on
\n\t\t\t\t\t\t\t\t\t\t\tthe path." <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tAs in the second hymn, so in the
\n\t\t\t\t\t\t\t\t\t\t\tthird the Rishi begins by invoking
\n\t\t\t\t\t\t\t\t\t\t\tdeities who act in the nervous or
\n\t\t\t\t\t\t\t\t\t\t\tvital forces. But there he called
\n\t\t\t\t\t\t\t\t\t\t\tVayu who supplies the vital forces,
\n\t\t\t\t\t\t\t\t\t\t\tbrings his steeds of life; here he
\n\t\t\t\t\t\t\t\t\t\t\tcalls the Ashwins who use the vital
\n\t\t\t\t\t\t\t\t\t\t\tforces, ride on the steed. As in the
\n\t\t\t\t\t\t\t\t\t\t\tsecond hymn, he proceeds from the
\n\t\t\t\t\t\t\t\t\t\t\tvital or nervous action to the
\n\t\t\t\t\t\t\t\t\t\t\tmental; he invokes in his second
\n\t\t\t\t\t\t\t\t\t\t\tmovement the might of Indra. The
\n\t\t\t\t\t\t\t\t\t\t\tout-pressings of the wine of delight
\n\t\t\t\t\t\t\t\t\t\t\tdesire him, sutā ime tvāyavaḥ<\/span>;<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tthey desire the luminous mind to
\n\t\t\t\t\t\t\t\t\t\t\ttake possession of them for its
\n\t\t\t\t\t\t\t\t\t\t\tactivities; they are purified, aṇ<\/span>vībhis
\n\t\t\t\t\t\t\t\t\t\t\ttanā,<\/i> "by the fingers and the
\n\t\t\t\t\t\t\t\t\t\t\tbody" as Saying ex- plains it, by
\n\t\t\t\t\t\t\t\t\t\t\tthe subtle thought-powers of the
\n\t\t\t\t\t\t\t\t\t\t\tpure mind and by extension in the
\n\t\t\t\t\t\t\t\t\t\t\tphysical consciousness as it seems
\n\t\t\t\t\t\t\t\t\t\t\tto me to mean. For these "ten
\n\t\t\t\t\t\t\t\t\t\t\tfingers", if they are fingers at
\n\t\t\t\t\t\t\t\t\t\t\tall, are the ten fingers of
\n\t\t\t\t\t\t\t\t\t\t\tsūryā,<\/i> daughter of the Sun,
\n\t\t\t\t\t\t\t\t\t\t\tbride of the Ashwins. In the first
\n\t\t\t\t\t\t\t\t\t\t\thymn of the ninth Mandala this same
\n\t\t\t\t\t\t\t\t\t\t\tRishi Madhuchchhandas expands the
\n\t\t\t\t\t\t\t\t\t\t\tidea which here he passes over so
\n\t\t\t\t\t\t\t\t\t\t\tsuccinctly. He says, addressing the
\n\t\t\t\t\t\t\t\t\t\t\tdeity Soma, "The daughter of the Sun
\n\t\t\t\t\t\t\t\t\t\t\tpurifies thy Soma as it flows abroad
\n\t\t\t\t\t\t\t\t\t\t\tin her straining- vessel by a
\n\t\t\t\t\t\t\t\t\t\t\tcontinuous extension", vāreṇ<\/span>a
\n\t\t\t\t\t\t\t\t\t\t\tśaāvatā tanā.<\/i> And immediately he
\n\t\t\t\t\t\t\t\t\t\t\tadds, "The subtle ones seize it in
\n\t\t\t\t\t\t\t\t\t\t\ttheir labour (or, in the great work,
\n\t\t\t\t\t\t\t\t\t\t\tstruggle, aspiration, samarye),<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tthe ten Brides, sisters in the
\n\t\t\t\t\t\t\t\t\t\t\theaven that has to be crossed", a
\n\t\t\t\t\t\t\t\t\t\t\tphrase that recalls at once the ship
\n\t\t\t\t\t\t\t\t\t\t\tof the Ashwins that carries us over
\n\t\t\t\t\t\t\t\t\t\t\tbeyond the thoughts; for Heaven is
\n\t\t\t\t\t\t\t\t\t\t\tthe symbol of the pure mental
\n\t\t\t\t\t\t\t\t\t\t\tconsciousness in the Veda as is
\n\t\t\t\t\t\t\t\t\t\t\tEarth of the physical consciousness.
\n\t\t\t\t\t\t\t\t\t\t\tThese sisters who dwell in the pure
\n\t\t\t\t\t\t\t\t\t\t\tmind, the subtle ones, aṇ<\/span>vīḥ<\/span>,
\n\t\t\t\t\t\t\t\t\t\t\t<\/i>the ten brides, daśa yoṣ<\/span>aṇā<\/span>ḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tare elsewhere called the ten
\n\t\t\t\t\t\t\t\t\t\t\tCasters, daśa kṣ<\/span>ipaḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tbecause they seize the Soma and
\n\t\t\t\t\t\t\t\t\t\t\tspeed it on its way. They are
\n\t\t\t\t\t\t\t\t\t\t\tprobably identical with the ten
\n\t\t\t\t\t\t\t\t\t\t\tRays, daśa gāvaḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tsometimes spoken of in the Veda.
\n\t\t\t\t\t\t\t\t\t\t\tThey seem to be described as the
\n\t\t\t\t\t\t\t\t\t\t\tgrandchildren or descendants of the
\n\t\t\t\t\t\t\t\t\t\t\tSun, naptībhir…vivasvataḥ<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\t(IX. 14.5). They are aided in the
\n\t\t\t\t\t\t\t\t\t\t\ttask of purification by the seven
\n\t\t\t\t\t\t\t\t\t\t\tforms of Thought-consciousness,
\n\t\t\t\t\t\t\t\t\t\t\tsapta dhītibhiḥ<\/span><\/i>. Again we are told that
\n\t\t\t\t\t\t\t\t\t\t\t"Soma advances, heroic with his
\n\t\t\t\t\t\t\t\t\t\t\tswift chariots, by the force of the
\n\t\t\t\t\t\t\t\t\t\t\tsubtle thought, dhiyā aṇ<\/span>vyā,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tto the perfected activity <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tPage – 85<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\t(or perfected field) of Indra and
\n\t\t\t\t\t\t\t\t\t\t\ttakes many forms of thought to
\n\t\t\t\t\t\t\t\t\t\t\tarrive at that vast extension (or,
\n\t\t\t\t\t\t\t\t\t\t\tformation) of the godhead where the
\n\t\t\t\t\t\t\t\t\t\t\tImmortals are" (IX. 15.1, 2).<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tEṣ<\/span>a
\n\t\t\t\t\t\t\t\t\t\t\tpurū dhiyāyate, bṛ<\/span>hate
\n\t\t\t\t\t\t\t\t\t\t\tdevatātaye, <\/i><\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tyatrāmṛ<\/span>tāsa
\n\t\t\t\t\t\t\t\t\t\t\tāsate.<\/i> <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tI have dwelt on this point in order
\n\t\t\t\t\t\t\t\t\t\t\tto show how entirely symbolical is
\n\t\t\t\t\t\t\t\t\t\t\tthe Soma-wine of the Vedic Rishis
\n\t\t\t\t\t\t\t\t\t\t\tand how richly surrounded with
\n\t\t\t\t\t\t\t\t\t\t\tpsychological conceptions, — as
\n\t\t\t\t\t\t\t\t\t\t\tanyone will find who cares to go
\n\t\t\t\t\t\t\t\t\t\t\tthrough the ninth Mandala with its
\n\t\t\t\t\t\t\t\t\t\t\talmost overcharged splendour of
\n\t\t\t\t\t\t\t\t\t\t\tsymbolic imagery and overflowing
\n\t\t\t\t\t\t\t\t\t\t\tpsychological suggestions. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tHowever that may be, the important
\n\t\t\t\t\t\t\t\t\t\t\tpoint here is not the Soma and its
\n\t\t\t\t\t\t\t\t\t\t\tpurification but the psychological
\n\t\t\t\t\t\t\t\t\t\t\tfunction of Indra. He is addressed
\n\t\t\t\t\t\t\t\t\t\t\tas Indra of the richly-various
\n\t\t\t\t\t\t\t\t\t\t\tlustres, indra citrabhāno.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tThe Soma-juices desire him. He comes
\n\t\t\t\t\t\t\t\t\t\t\timpelled by the thought, driven
\n\t\t\t\t\t\t\t\t\t\t\tforward by the illumined thinker
\n\t\t\t\t\t\t\t\t\t\t\twithin, dhiyeṣ<\/span>ito
\n\t\t\t\t\t\t\t\t\t\t\tviprajūtaḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tto the soul-thoughts of the Rishi
\n\t\t\t\t\t\t\t\t\t\t\twho has pressed out the wine of
\n\t\t\t\t\t\t\t\t\t\t\tdelight and seeks to manifest them
\n\t\t\t\t\t\t\t\t\t\t\tin speech, in the inspired mantras,
\n\t\t\t\t\t\t\t\t\t\t\tsutāvataḥ<\/span>
\n\t\t\t\t\t\t\t\t\t\t\tupa brahmāṇ<\/span>i
\n\t\t\t\t\t\t\t\t\t\t\tvāghataḥ<\/span>.
\n\t\t\t\t\t\t\t\t\t\t\t<\/i>He comes with the speed and
\n\t\t\t\t\t\t\t\t\t\t\tforce of the illumined mind-power,
\n\t\t\t\t\t\t\t\t\t\t\tin possession of his brilliant
\n\t\t\t\t\t\t\t\t\t\t\thorses to those thoughts,
\n\t\t\t\t\t\t\t\t\t\t\ttūtujāna upa brahmāṇ<\/span>i
\n\t\t\t\t\t\t\t\t\t\t\tharivaḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand the Rishi prays to him to
\n\t\t\t\t\t\t\t\t\t\t\tconfirm or hold the delight in the
\n\t\t\t\t\t\t\t\t\t\t\tSoma-onering, sute dadhiṣ<\/span>va
\n\t\t\t\t\t\t\t\t\t\t\tnaś canaḥ<\/span>.
\n\t\t\t\t\t\t\t\t\t\t\t<\/i>The Ashwins have brought and
\n\t\t\t\t\t\t\t\t\t\t\tenergised the pleasure of the vital
\n\t\t\t\t\t\t\t\t\t\t\tsystem in the action of the Ananda.
\n\t\t\t\t\t\t\t\t\t\t\tIndra is necessary to hold that
\n\t\t\t\t\t\t\t\t\t\t\tpleasure firmly in the illuminated
\n\t\t\t\t\t\t\t\t\t\t\tmind so that it may not fall away
\n\t\t\t\t\t\t\t\t\t\t\tfrom the consciousness. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t"Come, O Indra, with thy rich
\n\t\t\t\t\t\t\t\t\t\t\tlustres, these Soma-juices desire
\n\t\t\t\t\t\t\t\t\t\t\tthee; they are purified by the
\n\t\t\t\t\t\t\t\t\t\t\tsubtle powers and by extension in
\n\t\t\t\t\t\t\t\t\t\t\tbody. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t"Come, O  Indra, impelled by the
\n\t\t\t\t\t\t\t\t\t\t\tmind, driven forward by the
\n\t\t\t\t\t\t\t\t\t\t\tillumined thinker, to my
\n\t\t\t\t\t\t\t\t\t\t\tsoul-thoughts, I who have poured out
\n\t\t\t\t\t\t\t\t\t\t\tthe Soma-juice and seek to express
\n\t\t\t\t\t\t\t\t\t\t\tthem in speech. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t"Come, O    Indra, with forceful
\n\t\t\t\t\t\t\t\t\t\t\tspeed to my soul-thoughts, O    lord
\n\t\t\t\t\t\t\t\t\t\t\tof the bright horses; hold firm the
\n\t\t\t\t\t\t\t\t\t\t\tdelight in the Soma-juice." <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tPage – 86<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\tThe Rishi next passes to the
\n\t\t\t\t\t\t\t\t\t\t\tVishwadevas, all the gods or the
\n\t\t\t\t\t\t\t\t\t\t\tall-gods. It has been disputed
\n\t\t\t\t\t\t\t\t\t\t\twhether these Vishwadevas
\n\t\t\t\t\t\t\t\t\t\t\tform a class by themselves or are
\n\t\t\t\t\t\t\t\t\t\t\tsimply the gods in their generality.
\n\t\t\t\t\t\t\t\t\t\t\tI take it that the phrase means the
\n\t\t\t\t\t\t\t\t\t\t\tuniversal collectivity of the divine
\n\t\t\t\t\t\t\t\t\t\t\tpowers; for this sense seems to me
\n\t\t\t\t\t\t\t\t\t\t\tbest to correspond to the actual
\n\t\t\t\t\t\t\t\t\t\t\texpressions of the hymns in which
\n\t\t\t\t\t\t\t\t\t\t\tthey are invoked. In this hymn they
\n\t\t\t\t\t\t\t\t\t\t\tare called for a general action
\n\t\t\t\t\t\t\t\t\t\t\twhich supports and completes the
\n\t\t\t\t\t\t\t\t\t\t\tfunctions of the Ashwins and Indra.
\n\t\t\t\t\t\t\t\t\t\t\tThey are to come to the sacrifice in
\n\t\t\t\t\t\t\t\t\t\t\ttheir collectivity and divide among
\n\t\t\t\t\t\t\t\t\t\t\tthemselves, each evidently for the
\n\t\t\t\t\t\t\t\t\t\t\tdivine and joyous working of his
\n\t\t\t\t\t\t\t\t\t\t\tproper activity, the Soma which the
\n\t\t\t\t\t\t\t\t\t\t\tgiver of the sacrifice distributes
\n\t\t\t\t\t\t\t\t\t\t\tto them; viśve devāsa āgata,
\n\t\t\t\t\t\t\t\t\t\t\tdāsvāmso dāśuṣ<\/span>aḥ<\/span>
\n\t\t\t\t\t\t\t\t\t\t\tsutam. <\/i>In the next Rik the call
\n\t\t\t\t\t\t\t\t\t\t\tis repeated with greater insistence;
\n\t\t\t\t\t\t\t\t\t\t\tthey are to arrive swiftly, tūrṇ<\/span>ayaḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tto the Soma-offering or, it may
\n\t\t\t\t\t\t\t\t\t\t\tmean, making their way through all
\n\t\t\t\t\t\t\t\t\t\t\tthe planes of consciousness,
\n\t\t\t\t\t\t\t\t\t\t\t"waters", which divide the physical
\n\t\t\t\t\t\t\t\t\t\t\tnature of man from their godhead and
\n\t\t\t\t\t\t\t\t\t\t\tare full of obstacles to
\n\t\t\t\t\t\t\t\t\t\t\tcommunication between earth and
\n\t\t\t\t\t\t\t\t\t\t\theaven; apturaḥ<\/span>
\n\t\t\t\t\t\t\t\t\t\t\tsutam ā ganta tūrṇ<\/span>ayaḥ<\/span>.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tThey are to come like cattle
\n\t\t\t\t\t\t\t\t\t\t\thastening to the stalls of their
\n\t\t\t\t\t\t\t\t\t\t\trest at evening- tide, usrā iva
\n\t\t\t\t\t\t\t\t\t\t\tsvasarāṇ<\/span>i.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tThus gladly arriving, they are
\n\t\t\t\t\t\t\t\t\t\t\tgladly to accept and cleave to the
\n\t\t\t\t\t\t\t\t\t\t\tsacrifice and support it, bearing it
\n\t\t\t\t\t\t\t\t\t\t\tup in its journey to its goal, in
\n\t\t\t\t\t\t\t\t\t\t\tits ascent to the gods or to the
\n\t\t\t\t\t\t\t\t\t\t\thome of the gods, the Truth, the
\n\t\t\t\t\t\t\t\t\t\t\tVast, medham juṣ<\/span>anta
\n\t\t\t\t\t\t\t\t\t\t\tvahnayaḥ<\/span>.<\/i>\n\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tAnd the epithets of the Vishwadevas,
\n\t\t\t\t\t\t\t\t\t\t\tqualifying their character and the
\n\t\t\t\t\t\t\t\t\t\t\tfunctions for which they are invited
\n\t\t\t\t\t\t\t\t\t\t\tto the Soma- offering, have the same
\n\t\t\t\t\t\t\t\t\t\t\tgenerality; they are common to all
\n\t\t\t\t\t\t\t\t\t\t\tthe gods, and applied indifferently
\n\t\t\t\t\t\t\t\t\t\t\tto any or all of them throughout the
\n\t\t\t\t\t\t\t\t\t\t\tVeda. They are fosterers or
\n\t\t\t\t\t\t\t\t\t\t\tincreasers of man and upholders of
\n\t\t\t\t\t\t\t\t\t\t\this labour and effort in the work,
\n\t\t\t\t\t\t\t\t\t\t\tthe sacrifice, — omāsaś carṣ<\/span>aṇī<\/span>dhṛ<\/span>taḥ<\/span>.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tSayana renders these words
\n\t\t\t\t\t\t\t\t\t\t\tprotectors and sustainers of men. I
\n\t\t\t\t\t\t\t\t\t\t\tneed not enter here into a full
\n\t\t\t\t\t\t\t\t\t\t\tjustification of the significances
\n\t\t\t\t\t\t\t\t\t\t\twhich I prefer to give them; for I
\n\t\t\t\t\t\t\t\t\t\t\thave already indicated the
\n\t\t\t\t\t\t\t\t\t\t\tphilological method which I follow.
\n\t\t\t\t\t\t\t\t\t\t\tSayana him- self finds it impossible
\n\t\t\t\t\t\t\t\t\t\t\tto attribute always the sense of
\n\t\t\t\t\t\t\t\t\t\t\tprotection to the words derived from
\n\t\t\t\t\t\t\t\t\t\t\tthe root av, avas,ūuti, ūmā,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tetc. which are so common in the
\n\t\t\t\t\t\t\t\t\t\t\thymns, and is obliged to give to the
\n\t\t\t\t\t\t\t\t\t\t\tsame word in different passages the
\n\t\t\t\t\t\t\t\t\t\t\tmost diverse and unconnected <\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t  Page – 87<\/font><\/p>\n

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\n\t\t\t\t\t\t\t\t\t\t\tsignificances. Similarly, while it
\n\t\t\t\t\t\t\t\t\t\t\tis easy to attribute the sense of
\n\t\t\t\t\t\t\t\t\t\t\t"man" to the two kindred words
\n\t\t\t\t\t\t\t\t\t\t\tcarṣ<\/span>aṇ<\/span>i<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand kṛ<\/span>ṣ<\/span>ṭ<\/span>i<\/i>
\n\t\t\t\t\t\t\t\t\t\t\twhen they stand by themselves, this
\n\t\t\t\t\t\t\t\t\t\t\tmeaning seems unaccountably to
\n\t\t\t\t\t\t\t\t\t\t\tdisappear
\n\t\t\t\t\t\t\t\t\t\t\tin compound forms like vicarṣ<\/span>aṇ<\/span>i,
\n\t\t\t\t\t\t\t\t\t\t\tviśvacarṣ<\/span>aṇ<\/span>i,
\n\t\t\t\t\t\t\t\t\t\t\tviśvakṛ<\/span>ṣ<\/span>ṭ<\/span>i.
\n\t\t\t\t\t\t\t\t\t\t\t<\/i>Sayana himself is obliged to
\n\t\t\t\t\t\t\t\t\t\t\trender viśvacarṣ<\/span>aṇ<\/span>i<\/i>
\n\t\t\t\t\t\t\t\t\t\t\t"all-seeing" and not "all-man" or
\n\t\t\t\t\t\t\t\t\t\t\t"all-human". I do not admit the
\n\t\t\t\t\t\t\t\t\t\t\tpossibility of such abysmal
\n\t\t\t\t\t\t\t\t\t\t\tvariations in fixed Vedic terms.
\n\t\t\t\t\t\t\t\t\t\t\tAv<\/i> can mean, to be, have, keep;
\n\t\t\t\t\t\t\t\t\t\t\tcontain, protect; become, create;
\n\t\t\t\t\t\t\t\t\t\t\tfoster, increase, thrive, prosper;
\n\t\t\t\t\t\t\t\t\t\t\tgladden, be glad; but it is the
\n\t\t\t\t\t\t\t\t\t\t\tsense of increasing or fostering
\n\t\t\t\t\t\t\t\t\t\t\twhich seems to me to prevail in the
\n\t\t\t\t\t\t\t\t\t\t\tVeda. Carṣ<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand kṛ<\/span>ṣ<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\twere originally derivate roots from
\n\t\t\t\t\t\t\t\t\t\t\tcar<\/i> and kṛ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tboth meaning to do, and the sense of
\n\t\t\t\t\t\t\t\t\t\t\tlaborious action or movement still
\n\t\t\t\t\t\t\t\t\t\t\tremains in kṛ<\/span>ṣ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tto drag, to plough. Carṣ<\/span>aṇ<\/span>i<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tand kṛ<\/span>ṣ<\/span>ṭ<\/span>i,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tmean therefore effort, laborious
\n\t\t\t\t\t\t\t\t\t\t\taction or work or else the doers of
\n\t\t\t\t\t\t\t\t\t\t\tsuch action. They are two among the
\n\t\t\t\t\t\t\t\t\t\t\tmany words, (karma, apas, kāra,
\n\t\t\t\t\t\t\t\t\t\t\tkīri, duvas,<\/i> etc.) which are
\n\t\t\t\t\t\t\t\t\t\t\tused to indicate the Vedic work, the
\n\t\t\t\t\t\t\t\t\t\t\tsacrifice, the toil of aspiring
\n\t\t\t\t\t\t\t\t\t\t\thumanity, the arati<\/i> of the
\n\t\t\t\t\t\t\t\t\t\t\tAryan. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\tThe fostering or increasing of man
\n\t\t\t\t\t\t\t\t\t\t\tin all his substance and
\n\t\t\t\t\t\t\t\t\t\t\tpossessions, his continual
\n\t\t\t\t\t\t\t\t\t\t\tenlargement towards the fullness and
\n\t\t\t\t\t\t\t\t\t\t\trichness of the vast
\n\t\t\t\t\t\t\t\t\t\t\tTruth-Consciousness, the upholding
\n\t\t\t\t\t\t\t\t\t\t\tof him in his great struggle and
\n\t\t\t\t\t\t\t\t\t\t\tlabour, this is the common
\n\t\t\t\t\t\t\t\t\t\t\tpreoccupation of the Vedic gods.
\n\t\t\t\t\t\t\t\t\t\t\tThen, they are apturah,<\/i> they
\n\t\t\t\t\t\t\t\t\t\t\twho cross the waters, or as Sayana
\n\t\t\t\t\t\t\t\t\t\t\ttakes it, they who give the waters.
\n\t\t\t\t\t\t\t\t\t\t\tThis he understands in the sense of
\n\t\t\t\t\t\t\t\t\t\t\t"rain-givers" and it is perfectly
\n\t\t\t\t\t\t\t\t\t\t\ttrue that all the Vedic gods are
\n\t\t\t\t\t\t\t\t\t\t\tgivers of the rain, the abundance
\n\t\t\t\t\t\t\t\t\t\t\t(for vṛ̣<\/span>ṣ<\/span>ṭ<\/span>i,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\train, has both senses) of heaven,
\n\t\t\t\t\t\t\t\t\t\t\tsometimes described as the solar
\n\t\t\t\t\t\t\t\t\t\t\twaters, svarvatīr apaḥ<\/span>,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\tor waters which carry in them the
\n\t\t\t\t\t\t\t\t\t\t\tlight of the luminous heaven,
\n\t\t\t\t\t\t\t\t\t\t\tsvar.<\/i> But the ocean and the
\n\t\t\t\t\t\t\t\t\t\t\twaters in the Veda, as this phrase
\n\t\t\t\t\t\t\t\t\t\t\titself indicates, are the symbol of
\n\t\t\t\t\t\t\t\t\t\t\tconscient being in its mass and in
\n\t\t\t\t\t\t\t\t\t\t\tits movements. The gods pour the
\n\t\t\t\t\t\t\t\t\t\t\tfullness of these waters, especially
\n\t\t\t\t\t\t\t\t\t\t\tthe upper waters, the waters of
\n\t\t\t\t\t\t\t\t\t\t\theaven, the streams of the Truth,
\n\t\t\t\t\t\t\t\t\t\t\tṛ<\/span>tasya
\n\t\t\t\t\t\t\t\t\t\t\tdhārāḥ<\/span>,
\n\t\t\t\t\t\t\t\t\t\t\t<\/i>across all obstacles into the
\n\t\t\t\t\t\t\t\t\t\t\thuman consciousness. In this sense
\n\t\t\t\t\t\t\t\t\t\t\tthey are all apturah.<\/i> But man
\n\t\t\t\t\t\t\t\t\t\t\tis also described as crossing the
\n\t\t\t\t\t\t\t\t\t\t\twaters over to his home in the
\n\t\t\t\t\t\t\t\t\t\t\tTruth-Consciousness and the gods as
\n\t\t\t\t\t\t\t\t\t\t\tcarrying him over; it is doubtful
\n\t\t\t\t\t\t\t\t\t\t\twhether this may not be the <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

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\n\t\t\t\t\t\t\t\t\t\t\t\t  Page – 88<\/font><\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\t\ttrue sense here, especially as
\n\t\t\t\t\t\t\t\t\t\t\t\twe have the two words apturah
\n\t\t\t\t\t\t\t\t\t\t\t\t…tūrṇ<\/span>ayaḥ<\/span><\/i>
\n\t\t\t\t\t\t\t\t\t\t\t\tclose to each other in a
\n\t\t\t\t\t\t\t\t\t\t\t\tconnection that may well be
\n\t\t\t\t\t\t\t\t\t\t\t\tsignificant. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\tAgain the gods are all free from
\n\t\t\t\t\t\t\t\t\t\t\t\teffective assailants, free from
\n\t\t\t\t\t\t\t\t\t\t\t\tthe harm of the hurtful or
\n\t\t\t\t\t\t\t\t\t\t\t\topposing powers and therefore
\n\t\t\t\t\t\t\t\t\t\t\t\tthe creative formations of their
\n\t\t\t\t\t\t\t\t\t\t\t\tconscious knowledge, their Maya,
\n\t\t\t\t\t\t\t\t\t\t\t\tmove freely, pervasively, attain
\n\t\t\t\t\t\t\t\t\t\t\t\ttheir right goal, — asridha
\n\t\t\t\t\t\t\t\t\t\t\t\tahimāyāso adruhaḥ<\/span>.<\/i>
\n\t\t\t\t\t\t\t\t\t\t\t\tIf we take <\/b>into account
\n\t\t\t\t\t\t\t\t\t\t\t\tthe numerous passages of the
\n\t\t\t\t\t\t\t\t\t\t\t\tVeda which indicate the general
\n\t\t\t\t\t\t\t\t\t\t\t\tobject of the sacrifice, of the
\n\t\t\t\t\t\t\t\t\t\t\t\twork, of the journey, of the
\n\t\t\t\t\t\t\t\t\t\t\t\tincrease of the light and the
\n\t\t\t\t\t\t\t\t\t\t\t\tabundance of the waters to be
\n\t\t\t\t\t\t\t\t\t\t\t\tthe attainment of the
\n\t\t\t\t\t\t\t\t\t\t\t\tTruth-Consciousness, ṛ<\/span>tam,<\/i>
\n\t\t\t\t\t\t\t\t\t\t\t\twith the resultant Bliss,
\n\t\t\t\t\t\t\t\t\t\t\t\tmayas,<\/i> and that these
\n\t\t\t\t\t\t\t\t\t\t\t\tepithets commonly apply to
\n\t\t\t\t\t\t\t\t\t\t\t\tpowers of the infinite, integral
\n\t\t\t\t\t\t\t\t\t\t\t\tTruth-Consciousness we can see
\n\t\t\t\t\t\t\t\t\t\t\t\tthat it is this attainment of
\n\t\t\t\t\t\t\t\t\t\t\t\tthe Truth which is indicated in
\n\t\t\t\t\t\t\t\t\t\t\t\tthese three verses. The all-
\n\t\t\t\t\t\t\t\t\t\t\t\tgods increase man, they uphold
\n\t\t\t\t\t\t\t\t\t\t\t\thim in the great work, they
\n\t\t\t\t\t\t\t\t\t\t\t\tbring him the abundance of the
\n\t\t\t\t\t\t\t\t\t\t\t\twaters of Swar, the streams of
\n\t\t\t\t\t\t\t\t\t\t\t\tthe Truth, they communicate the
\n\t\t\t\t\t\t\t\t\t\t\t\tunassailably integral and
\n\t\t\t\t\t\t\t\t\t\t\t\tpervading action of the
\n\t\t\t\t\t\t\t\t\t\t\t\tTruth-Consciousness with its
\n\t\t\t\t\t\t\t\t\t\t\t\twide formations of knowledge,
\n\t\t\t\t\t\t\t\t\t\t\t\tmāyāḥ<\/span>.<\/i>\n\t\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\tI have translated the phrase,
\n\t\t\t\t\t\t\t\t\t\t\t\tusra iva svasarāni,<\/i> in the
\n\t\t\t\t\t\t\t\t\t\t\t\tmost external sense possible;
\n\t\t\t\t\t\t\t\t\t\t\t\tbut in the Veda even poetical
\n\t\t\t\t\t\t\t\t\t\t\t\tsimiles are seldom or never
\n\t\t\t\t\t\t\t\t\t\t\t\temployed for mere decoration;
\n\t\t\t\t\t\t\t\t\t\t\t\tthey too are utilised to deepen
\n\t\t\t\t\t\t\t\t\t\t\t\tthe psychological sense and with
\n\t\t\t\t\t\t\t\t\t\t\t\ta figure of symbolic or double
\n\t\t\t\t\t\t\t\t\t\t\t\tmeaning. The word usra<\/i> is
\n\t\t\t\t\t\t\t\t\t\t\t\talways used in the Veda, like
\n\t\t\t\t\t\t\t\t\t\t\t\tgo,<\/i> with the double sense of
\n\t\t\t\t\t\t\t\t\t\t\t\tthe concrete figure or symbol,
\n\t\t\t\t\t\t\t\t\t\t\t\tthe Bull or Cow, and at the same
\n\t\t\t\t\t\t\t\t\t\t\t\ttime the psychological
\n\t\t\t\t\t\t\t\t\t\t\t\tindication of the bright or
\n\t\t\t\t\t\t\t\t\t\t\t\tluminous ones, the illumined
\n\t\t\t\t\t\t\t\t\t\t\t\tpowers of the Truth in man. It
\n\t\t\t\t\t\t\t\t\t\t\t\tis as such illumined powers that
\n\t\t\t\t\t\t\t\t\t\t\t\tthe all- gods have to come and
\n\t\t\t\t\t\t\t\t\t\t\t\tthey come to the Soma-juice,
\n\t\t\t\t\t\t\t\t\t\t\t\tsvasaraṇ<\/span>i,
\n\t\t\t\t\t\t\t\t\t\t\t\t<\/i>as if to seats or forms of
\n\t\t\t\t\t\t\t\t\t\t\t\tpeace or of bliss; for the root
\n\t\t\t\t\t\t\t\t\t\t\t\tsvas,<\/i> like sas<\/i> and
\n\t\t\t\t\t\t\t\t\t\t\t\tmany others, means both to rest
\n\t\t\t\t\t\t\t\t\t\t\t\tand to enjoy. They are the
\n\t\t\t\t\t\t\t\t\t\t\t\tpowers of Truth entering into
\n\t\t\t\t\t\t\t\t\t\t\t\tthe outpourings of the Ananda in
\n\t\t\t\t\t\t\t\t\t\t\t\tman as soon as that movement has
\n\t\t\t\t\t\t\t\t\t\t\t\tbeen prepared by the vital and
\n\t\t\t\t\t\t\t\t\t\t\t\tmental activity of the Ashwins
\n\t\t\t\t\t\t\t\t\t\t\t\tand the pure mental activity of
\n\t\t\t\t\t\t\t\t\t\t\t\tIndra. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\t\t\t\t\t\t\t\t\t  Page –
\n\t\t\t\t\t\t\t\t\t\t\t\t\t89<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t"O    fosterers who uphold the
\n\t\t\t\t\t\t\t\t\t\t\t\tdoer in his work, O    all-gods,
\n\t\t\t\t\t\t\t\t\t\t\t\tcome and divide the Soma-wine
\n\t\t\t\t\t\t\t\t\t\t\t\tthat I distribute. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t"O    all-gods who bring over to
\n\t\t\t\t\t\t\t\t\t\t\t\tus the Waters, come passing
\n\t\t\t\t\t\t\t\t\t\t\t\tthrough to my Soma-offerings as
\n\t\t\t\t\t\t\t\t\t\t\t\tillumined powers to your places
\n\t\t\t\t\t\t\t\t\t\t\t\tof bliss. <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t"O    all-gods, you who are not
\n\t\t\t\t\t\t\t\t\t\t\t\tassailed nor come to hurt, <\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\tfree-moving in your forms of
\n\t\t\t\t\t\t\t\t\t\t\t\tknowledge, cleave to my
\n\t\t\t\t\t\t\t\t\t\t\t\tsacrifice .as its upbearers."\n\t\t\t\t\t\t\t\t\t\t\t\t<\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\tAnd, finally, in the last movement of the hymn we have the clear and
\nunmistakable indication of the Truth-consciousness as the goal of the sacrifice,
\nthe object of the Soma-offering, the culmination of the work of the Ashwins,
\nIndra and the All-gods in the vitality and in the mind. For these are the three
\nRiks devoted to Saraswati, the divine Word, who represents the stream of
\ninspiration that descends from the Truth-consciousness, and thus limpidly runs
\ntheir sense: <\/span><\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t"May purifying Saraswati with all the plenitude of her forms of
\nplenty, rich in substance by the thought, desire our sacrifice. <\/span><\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t"She, the
\nimpeller to happy truths, the awakener in consciousness to right mentalisings,
\nSaraswati, upholds the sacrifice. <\/span><\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\t"Saraswati by the perception awakens in
\nconsciousness the great flood (the vast movement of the Ritam) and illumines
\nentirely all the thoughts." <\/span><\/p>\n

\n\t\t\t\t\t\t\t\t\t\t\t\tThis clear and luminous finale throws back its light
\non all that has preceded it. It shows the intimate connection between the Vedic
\nsacrifice and a certain state of mind and soul, the interdependence between the
\noffering of the clarified butter and the Soma juice and luminous thought,
\nrichness of psychological content, right states of the mind and its awaking and
\nimpulsion to truth and light. It reveals the figure of Saraswati as the goddess
\n\u00b4<\/i> of the inspiration, of sruti<\/i>. And it establishes the connection
\nbetween the Vedic rivers and psychological states of mind. The passage is one of
\nthose luminous hints which the Rishis have left scattered amidst the deliberate
\nambiguities of their symbolic style to guide us towards their secret.  
\n\t\t\t\t\t\t\t\t\t\t\t\t<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 90<\/font><\/span><\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter VIII   The Ashwins —Indra — the Vishwadevas   THE third hymn of Madhuchchhandas is again a hymn of the Soma sacrifice. It is…<\/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-1893","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\/1893","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=1893"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1893\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1893"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1893"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1893"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}