{"id":1903,"date":"2013-07-13T01:38:12","date_gmt":"2013-07-13T01:38:12","guid":{"rendered":"http:\/\/localhost\/?p=1903"},"modified":"2013-07-13T01:38:12","modified_gmt":"2013-07-13T01:38:12","slug":"27-iv-agni-the-illumined-will-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\/27-iv-agni-the-illumined-will-vol-15-the-secret-of-veda","title":{"rendered":"-27_IV Agni, the Illumined Will.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nIV <\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n
\nAgni, the Illumined Will
\n<\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n
\nRig Veda I.77 <\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n <\/p>\n

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

\n <\/p>\n

\n1. How shall we give to Agni? For him what Word accepted
\nby the Gods is spoken, for the lord of the brilliant flame? for him who in mortals, immortal, possessed of the Truth, priest
\nof the oblation strongest for sacrifice, creates the gods?
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

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

\n <\/p>\n

\n2. He who in the sacrifices is the priest of the offering, full
\nof peace, full of the Truth, him verily form in you by your surrenderings; when Agni manifests1 for the mortals the
\ngods, he also has perception of them and by the mind offers to them the sacrifice.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

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

\n <\/p>\n

\n3. For he is the will, he is the strength, he is the effecter of perfection, even as Mitra he becomes the charioteer of the
\nSupreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the Aryan people to the
\nfulfiller.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n1
\nOr “enters into the gods”.  
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 276<\/font><\/span><\/p>\n

\n

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

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

\n <\/p>\n

\n4. May this strongest of the Powers and devourer of the destroyers manifest2<\/font><\/sup> by his presence the Words and their understanding, and may they who in their extension are lords of plenitude brightest in energy pour forth their plenty and
\ngive their impulsion to the thought. <\/span> <\/p>\n

\n <\/p>\n

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

\n <\/p>\n

\n5. Thus has Agni possessed of the Truth been affirmed by the
\nmasters of light,3<\/font><\/sup> the knower of the worlds by clarified minds. He shall foster in them the force of illumination,
\nhe too the plenty; he shall attain to increase and to harmony by his perceptions.
\n\t\t\t\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n COMMENTARY <\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n Gotama Rahugana is the seer of this Hymn, which is a stoma <\/i>in
\npraise of Agni, the divine Will at work in the universe.
\n\t\t\t<\/span> <\/p>\n

\n Agni is the most important, the most universal of the Vedic
\ngods. In the physical world he is the general devourer and enjoyer. He is also the purifier; when he devours and enjoys, then
\nalso he purifies. He is the fire that prepares and perfects; he is also the fire that assimilates and the heat of energy that forms.
\nHe is the heat of life and creates the sap, the rasa <\/i>in things, the essence of their substantial being and the essence of their delight.
\n\t\t\t<\/span> <\/p>\n

\n He is equally the Will in Prana, the dynamic Life-energy, and in that energy performs the same functions. Devouring and
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 2 Or “enter into the words and the thinking”.
\n<\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n 3 Gotamebhih. <\/i>In its external sense “by the Gotamas”, the family of the Rishi, Gotama
\n Rahugana, the seer of the hymn. But the names of the Rishis are constantly used with a
\ncovert reference to their meaning. In this passage there is an unmistakable significance
\n <\/i> 
\nin the grouping of the words, gotamebhir rtāvā<\/i>, viprebhir jātavedāh<\/i>, as in verse 3 in
\n   dasmam <\/i>
\n<\/font>ā<\/font><\/i>r<\/i><\/font>ī<\/font><\/i>h<\/i>.  
\n<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 277 <\/font><\/span><\/p>\n

\n

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

\n

enjoying, purifying, preparing, assimilating, forming, he rises upwards always and transfigures his powers into the Maruts,
\nthe energies of Mind. Our passions and obscure emotions are the smoke of Agni’s burning. All our nervous forces are assured
\nof their action only by his support.
\n\t\t\t<\/span> <\/p>\n

\n

If he is the Will in our nervous being and purifies it by action,
\nhe is also the Will in the mind and clarifies it by aspiration. When he enters into the intellect, he is drawing near to his divine birth
\nplace and home. He leads the thoughts towards effective power; he leads the active energies towards light.
\n\t\t\t<\/span> <\/p>\n

\n

His divine birth-place and home, —though he is born everywhere and dwells in all things,
\n\t\t\t—is the Truth, the Infinity,
\nthe vast cosmic Intelligence in which Knowledge and Force are unified. For there all Will is in harmony with the truth of things
\nand therefore effective; all thought part of Wisdom, which is the divine Law, and therefore perfectly regulative of a divine action.
\nAgni fulfilled becomes mighty in his own home —in the Truth, the Right, the Vast. It is thither that he is leading upward the
\naspiration in humanity, the soul of the Aryan, the head of the cosmic sacrifice.
\n\t\t\t<\/span> <\/p>\n

\n

It is at the point where there is the first possibility of the great passage, the transition from mind to supermind, the trans
\nfiguration of the intelligence, till now the crowned leader of the mental being, into a divine Light,
\n\t\t\t—it is at this supreme
\nand crucial point in the Vedic Yoga that the Rishi, Gotama Rahugana, seeks in himself for the inspired Word. The Word
\nshall help him to realise for himself and others the Power that must effect the transition and the state of luminous plenitude
\nfrom which the transfiguration must commence.
\n\t\t\t<\/span> <\/p>\n

\n

The Vedic sacrifice is, psychologically, a symbol of cosmic
\nand individual activity become self-conscious, enlightened and aware of its goal. The whole process of the universe is in its
\nvery nature a sacrifice, voluntary or involuntary. Self-fulfilment by self-immolation, to grow by giving is the universal law. That
\nwhich refuses to give itself, is still the food of the cosmic Powers. “The eater eating is eaten” is the formula, pregnant and terrible,
\nin which the Upanishad sums up this aspect of the universe, and  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 278<\/font><\/span><\/p>\n

\n

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

\nin another passage men are described as the cattle of the gods. It is only when the law is recognised and voluntarily accepted that
\nthis kingdom of death can be overpassed and by the works of sacrifice Immortality made possible and attained. All the powers
\nand potentialities of the human life are offered up, in the symbol of a sacrifice, to the divine Life in the Cosmos.
\n\t\t\t<\/span> <\/p>\n

\n Knowledge, Force and Delight are the three powers of the divine Life; thought and its formations, will and its works, love
\nand its harmonisings are the corresponding human activities which have to be exalted to the divine level. The dualities of
\ntruth and falsehood, light and darkness, conceptional right and wrong are the confusions of knowledge born of egoistic division; the dualities of egoistic love and hatred, joy and grief, pleasure and pain are the confusions of Love, perversities of
\nAnanda; the dualities of strength and weakness, sin and virtue, action and inaction are the confusions of will, dissipators of the
\ndivine Force. And all these confusions arise and even become necessary modes of our action because the triune powers of
\nthe divine Life are divorced from each other, Knowledge from Strength, Love from both, by the Ignorance which divides. It
\nis the Ignorance, the dominant cosmic Falsehood that has to be removed. Through the Truth, then, lies the road to the true
\nharmony, the consummated felicity, the ultimate fulfilment of love in the divine Delight. Therefore, only when the Will in man
\n becomes divine and possessed of the Truth,
\n\tamrto rtāvā<\/i>, can the
\nperfection towards which we move be realised in humanity.
\n\t\t\t<\/span> <\/p>\n

\n Agni, then, is the god who has to become conscient in the
\nmortal. Him the inspired Word has to express, to confirm in this gated mansion and on the altar-seat of this sacrifice.
\n\t\t\t<\/span> <\/p>\n

\n “How must we give to Agni?” asks the Rishi. The word for
\nthe sacrificial giving, dāśema<\/i>, means literally distribution; it has
\n a covert connection with the root daś<\/font> <\/i>in the sense of discernment. The sacrifice is essentially an arrangement, a distribution of the
\nhuman activities and enjoyments among the different cosmic Powers to whose province they by right belong. Therefore the
\nhymns repeatedly speak of the portions of the gods. It is the problem of the right arrangement and distribution of his works that
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 279; 279<\/font><\/span><\/p>\n

\n

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

\n

presents itself to the sacrificer; for the sacrifice must be always according to the Law and the divine ordainment (rtu<\/i>, the later
\n vidhi<\/i>). The will to right arrangement is an all-important preparation for the reign of the supreme Law and Truth in the mortal.
\n<\/span> <\/p>\n

\n

The solution of the problem depends on right realisation,
\nand right realisation starts from the right illuminative Word, expression of the inspired Thought which is sent to the seer out
\nof the Vast. Therefore the Rishi asks farther, “What word is uttered to Agni?” What word of affirmation, what word of realisation? Two conditions have to be satisfied. The Word must be accepted by other divine Powers, that is, it must bring out some
\npotentiality in the nature or bring into it some light of realisation by which the divine Workers may be induced to manifest in the
\nsuperficial consciousness of humanity and embrace openly their respective functions. And it must be illuminative of the double
\n nature of Agni, this Lord of the lustrous flame. Bhāma <\/i>means
\nboth a light of knowledge and a flame of action. Agni is a Light as well as a Force.<\/span><\/p>\n

\n

The Word arrives. Yo martyesu amrto rtāvā<\/i>. Agni is, pre
\n eminently, the Immortal in mortals. It is this Agni by whom the
\nother bright sons of Infinity are able to work out the manifestation and self-extension of the Divine (devavīti<\/i>,
\ndevatāti<\/i>) which
\nis at once aim and process of the cosmic and of the human sacrifice. For he is the divine Will which in all things is always
\npresent, is always destroying and constructing, always building and perfecting, supporting always the complex progression
\nof the universe. It is this which persists through all death and change. It is eternally and inalienably possessed of the Truth. In
\nthe last obscuration of Nature, in the lowest unintelligence of Matter, it is this Will that is a concealed knowledge and compels
\nall these darkened movements to obey, as if mechanically, the divine Law and adhere to the truth of their Nature. It is this
\nwhich makes the tree grow according to its seed and each action bear its appropriate fruit. In the obscurity of man’s ignorance,
\n\t\t\t—less than material Nature’s, yet greater, —it is this divine Will that governs and guides, knows the sense of his blindness and
\nthe goal of his aberration and out of the crooked workings of the  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 280<\/font><\/span><\/p>\n

\n

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

\ncosmic Falsehood in him evolves the progressive manifestation of the cosmic Truth. Alone of the brilliant Gods, he burns bright
\nand has full vision in the darkness of Night no less than in the splendours of day. The other gods are
\nusar budhah<\/i>, wakers with <\/p>\n

the Dawn.
\n\t\t\t<\/span> <\/p>\n

\n Therefore is he the priest of the offering, strongest or most
\napt for sacrifice, he who, all-powerful, follows always the law of the Truth. We must remember that the oblation (havya<\/i>) signifies always action (karma<\/i>) and each action of mind or body is regarded as a giving of our plenty into the cosmic being and
\nthe cosmic intention. Agni, the divine Will, is that which stands behind the human will in its works. In the conscient offering,
\nhe comes in front; he is the priest set in front (puro-hita<\/i>), guides the oblation and determines its effectiveness.
\n\t\t\t<\/span> <\/p>\n

\n By this self-guided Truth, by this knowledge that works out as an unerring Will in the Cosmos, he fashions the gods in
\nmortals. Agni manifests divine potentialities in a death-besieged body; Agni brings them to effective actuality and perfection. He
\ncreates in us the luminous forms of the Immortals.
\n\t\t\t<\/span> <\/p>\n

\n This work he does as a cosmic Power labouring upon the
\nrebellious human material even when in our ignorance we resist the heavenward impulse and, accustomed to offer our actions
\nto the egoistic life, cannot yet or as yet will not make the divine surrender. But it is in proportion as we learn to subjugate the ego
\nand compel it to bow down in every act to the universal Being and to serve consciously in its least movements the supreme Will,
\nthat Agni himself takes form in us. The Divine Will becomes present and conscient in a human mind and enlightens it with
\nthe divine Knowledge. Thus it is that man can be said to form by his toil the great Gods.
\n\t\t\t<\/span> <\/p>\n

\n\tThe Sanskrit expression is here a krnudhvam<\/i>. The preposition gives the idea of a drawing upon oneself of something outside and the working or shaping it out in our own consciousness.
\n\tĀ<\/font> kr<\/font>
\n\t<\/i>corresponds to the converse expression,
\n\tā<\/font> bhū<\/font><\/i>, used
\nof the gods when they approach the mortal with the contact of Immortality and, divine form of godhead falling on form
\nof humanity, “become”, take shape, as it were, in him. The   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 281; 281<\/font><\/span><\/p>\n

\n

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

\n

cosmic Powers act and exist in the universe; man takes them upon himself, makes an image of them in his own conscious
\nness and endows that image with the life and power that the Supreme Being has breathed into His own divine forms and
\nworld-energies.4<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n

It is when thus present and conscient in the mortal, like
\na “house-lord”,5<\/font><\/sup> master in his mansion, that Agni appears in the true nature of his divinity. When we are obscure and re
\nvolt against the Truth and the Law, our progress seems to be a stumbling from ignorance to ignorance and is full of pain and
\ndisturbance. By constant submission to the Truth, surrenderings, namobhih<\/i>, we create in ourselves that image of the divine Will
\n which is on the contrary full of peace, because it is assured of the
\nTruth and the Law. Equality of soul6 created by the surrender to the universal Wisdom gives us a supreme peace and calm. And
\nsince that Wisdom guides all our steps in the straight paths of the Truth we are carried by it beyond all stumblings (duritāni<\/i>).
\n\t\t\t<\/span> <\/p>\n

\n

Moreover, with Agni conscious in our humanity, the creation of the gods in us becomes a veritable manifestation and no longer a veiled growth. The will within grows conscious of
\nthe increasing godhead, awakens to the process, perceives the lines of the growth. Human action intelligently directed and
\ndevoted to the universal Powers, ceases to be a mechanical, involuntary or imperfect offering; the thinking and observing
\nmind participates and becomes the instrument of the sacrificial will.
\nAgni is the power of conscious Being, called by us will, effective behind the workings of mind and body.
\n<\/span> <\/p>\n

\n

Agni is the
\nstrong God within (maryah<\/font><\/i>, the strong, the masculine) who puts
\nout his strength against all assailing powers, who forbids inertia, who repels every failing of heart and of force, who spurns out all
\nlack of manhood. Agni actualises what might otherwise remain as an ineffectual thought or aspiration. He is the doer of the
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

4 This is the true sense and theory of Hindu image-worship, which is thus a material
\nrendering of the great Vedic symbols. <\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

5
\n Grhapati<\/i>; also viśpati<\/i>, lord or king in the creature.
\n <\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

6
\n Samatā <\/i>of the Gita.
\n  
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 282<\/font><\/span><\/p>\n

\n

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

\n Yoga (sādhu<\/i>); divine smith labouring at his forge, he hammers
\nout our perfection. Here he is said to become the charioteer of the Supreme. The Supreme and Wonderful that moves and
\nfulfils Itself “in the consciousness of another”,7 (we have the same word, adbhuta<\/i>, as in the colloquy of Indra and Agastya),
\neffects that motion with this Power as charioteer holding the reins of the activity. Mitra also, the lord of Love and Light
\nis even such a charioteer. Love illuminated fulfils the harmony which is the goal of the divine movement. But the power of this
\nlord of Will and Light is also needed. Force and Love united and both illumined by Knowledge fulfil God in the world.
\n\t\t\t<\/span> <\/p>\n

\n Will is the first necessity, the chief actualising force. When therefore the race of mortals turn consciously towards the great
\naim and, offering their enriched capacities to the Sons of Heaven, seek to form the divine in themselves, it is to Agni, first and chief,
\nthat they lift the realising thought, frame the creative Word. For they are the Aryans who do the work and accept the effort,
\n\t\t\t—
\nthe vastest of all works, the most grandiose of all efforts, —and he is the power that embraces Action and by Action fulfils the
\nwork. What is the Aryan without the divine Will that accepts the labour and the battle, works and wins, suffers and triumphs? <\/p>\n

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

\n \tTherefore it is this Will which annihilates all forces commissioned to destroy the effort, this strongest of all the divine
\nPuissances in which the supreme Purusha has imaged Himself, that must bestow its presence on these human vessels. There it
\nwill use the mind as instrument of the sacrifice and by its very presence manifest those inspired and realising Words which are
\nas a chariot framed for the movement of the gods, giving to the Thought that meditates the illuminative comprehension which
\nallows the forms of the divine Powers to outline themselves in our waking consciousness.
\n\t\t\t<\/span> <\/p>\n

\n \tThen may those other mighty Ones who bring with them the plenitudes of the higher life, Indra and the Ashwins, Usha
\nand Surya, Varuna and Mitra and Aryaman, assume with that formative extension of themselves in the human being their most
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 7 R.V. I.170.1.
\n   <\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 283<\/font><\/span><\/p>\n

\n

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

\n

brilliant energies. Let them create their plenty in us, pouring it forth from the secret places of our being so as to be utilisable in
\nits daylight tracts and let their impulsions urge upward the divinising thought in Mind, till it transfigures itself in the supreme
\nlustres.
\n\t\t\t<\/span> <\/p>\n

\n

The hymn closes. Thus, in inspired words, has the divine
\nWill, Agni, been affirmed by the sacred chant of the Gotamas. The Rishi uses his name and that of his house as a symbol
\nword; we have in it the Vedic go <\/i>in the sense “luminous”, and Gotama means “entirely possessed of light”. For it is only those
\nthat have the plenitude of the luminous intelligence by whom the master of divine Truth can be wholly received and affirmed
\n <\/i> in this world of an inferior Ray, —gotamebhir rtāvā<\/i>. And it is
\nupon those whose minds are pure, clear and open, vipra<\/i>, that there can dawn the right knowledge of the great Births which
\nare behind the physical world and from which it derives and supports its energies, —viprebhir
\njātavedāh<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

Agni is Jatavedas, knower of the births, the worlds. He knows entirely the five worlds8<\/font><\/sup> and is not confined in his consciousness to this limited and dependent physical harmony. He has access even to the three highest states9<\/font><\/sup> of all, to the udder
\nof the mystic Cow,10<\/font><\/sup> the abundance of the Bull11<\/font><\/sup> with the four horns. From that abundance he will foster the illumination in
\nthese Aryan seekers, swell the plenty of their divine faculties. By that fullness and plenty of his illumined perceptions he will unite
\nthought with thought, word with word, till the human Intelligence is rich and harmonious enough to support and become
\nthe divine Idea.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

8
\nThe worlds in which, respectively, Matter, Life-Energy, Mind, Truth and Beatitude are the essential energies. They are called respectively Bhur, Bhuvar, Swar, Mahas and
\nJana or Mayas. <\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

9
\nDivine Being, Consciousness, Bliss, —Sachchidananda. <\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

10
\nAditi, the infinite Consciousness, Mother of the worlds. <\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

11
\nThe divine Purusha, Sachchidananda; the three highest states and Truth are his four horns.
\n   <\/font>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n\t\t\tPage – 284<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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