{"id":1930,"date":"2013-07-13T01:38:21","date_gmt":"2013-07-13T01:38:21","guid":{"rendered":"http:\/\/localhost\/?p=1930"},"modified":"2013-07-13T01:38:21","modified_gmt":"2013-07-13T01:38:21","slug":"17-chapter-xvii-the-seven-headed-thought-swar-and-the-dashagwas-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\/17-chapter-xvii-the-seven-headed-thought-swar-and-the-dashagwas-vol-15-the-secret-of-veda","title":{"rendered":"-17_Chapter XVII The Seven-Headed Thought, Swar and the Dashagwas.htm"},"content":{"rendered":"
\n\n\n
\n

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

 <\/p>\n

\n\t\t\t
\n\t\t\tThe Seven-Headed Thought,
\n<\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t
\n\t\t\tSwar and the Dashagwas <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tT<\/font>HE LANGUAGE<\/b> of the hymns establishes, then, a double aspect for the Angiras Rishis. One belongs to the external garb of the Veda; it weaves together its naturalistic imagery of the Sun, the Flame, the Dawn, the Cow, the Horse,
\nthe Wine, the sacrificial Hymn; the other extricates from that imagery the internal sense. The Angirases are sons of the Flame,
\nlustres of the Dawn, givers and drinkers of the Wine, singers of the Hymn, eternal youths and heroes who wrest for us the
\nSun, the Cows, the Horses and all treasures from the grasp of the sons of darkness. But they are also seers of the Truth,
\nfinders and speakers of the word of the Truth and by the power of the Truth they win for us the wide world of Light and Immortality which is described in the Veda as the Vast, the True, the Right and as the own home of this Flame of which they
\nare the children. This physical imagery and these psychological indications are closely interwoven and they cannot be separated
\nfrom each other. Therefore we are obliged by ordinary common sense to conclude that the Flame of which the Right and
\nthe Truth is the own home is itself a Flame of that Right and Truth, that the Light which is won by the Truth and by the
\nforce of true thought is not merely a physical light, the cows which Sarama finds on the path of the Truth not merely physical herds, the Horses not merely the wealth of the Dravidians conquered by invading Aryan tribes, nor even merely images of
\nthe physical Dawn, its light and its swiftly moving rays and the darkness of which the Panis and Vritra are the defenders not
\nmerely the darkness of the Indian or the Arctic night. We have even been able to hazard a reasonable hypothesis by which we
\ncan disentangle the real sense of this imagery and discover the   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 173<\/font><\/span><\/p>\n

\n

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

\n

true godhead of these shining gods and these divine, luminous sages.
\n\t\t\t<\/span> <\/p>\n

\n

The Angiras Rishis are at once divine and human seers. This double character is not in itself an extraordinary feature or peculiar in the Veda to these sages. The Vedic gods also have a double action; divine and pre-existent in themselves, they are human in
\ntheir working upon the mortal plane when they grow in man to the great ascension. This has been strikingly expressed in the
\nallocution to Usha, the Dawn, “goddess human in mortals”, devi<\/i>
\nmartesu mānusi.<\/i> But in the imagery of the Angiras Rishis this
\ndouble character is farther complicated by the tradition which makes them the human fathers, discoverers of the Light, the
\nPath and the Goal. We must see how this complication affects our theory of the Vedic creed and the Vedic symbolism.
\n\t\t\t<\/span> <\/p>\n

\n

The Angiras Rishis are ordinarily described as seven in number: they are sapta viprā<\/font>h<\/font><\/i>, the seven sages who have come down to us in the Puranic tradition1<\/font><\/sup> and are enthroned by
\nIndian astronomy in the constellation of the Great Bear. But they are also described as Navagwas and Dashagwas, and if in
\nVI.22 we are told of the ancient fathers, the seven seers who were Navagwas, purve pitaro navagvah sapta
\nviprāso<\/i>, yet in III.39.5 we have mention of two different classes, Navagwas,
\nand Dashagwas, the latter ten in number, the former presumably, though it is not expressly stated, nine.
\n\t\t\t<\/span>Sakhā ha yatra sakhibhir navagvair abhij\u00f1vā satvabhir gā
\nanugman; satyam tad indro daśabhir daśagvaiḥ<\/span>,
\nsūryam viveda tamasi kṣ<\/span>iyantam<\/i>; <\/i>“where,
\n a friend with his friends the Navagwas, following the cows Indra
\nwith the ten Dashagwas found that truth, even the Sun dwelling in the darkness.” On the other hand we have in IV.51 a collective
\ndescription of the Angiras seven-faced or seven-mouthed, nine rayed, ten-rayed, navagve angire dasagve saptasye. <\/i>In X.108.8 we have another Rishi Ayasya associated with the Navagwa
\nAngirases. In X.67 this Ayasya is described as our father who found the vast seven-headed Thought that was born out of
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

1 Not that the names given them by the Purana need be those which the Vedic tradition
\nwould have given.  
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 174<\/font><\/span><\/p>\n

\n

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

\n the Truth and as singing the hymn to Indra. According as the
\nNavagwas are seven or nine, Ayasya will be the eighth or the tenth Rishi.
\n\t\t\t<\/span> <\/p>\n

\n Tradition asserts the separate existence of two classes of Angiras Rishis, the one Navagwas who sacrificed for nine months,
\nthe other Dashagwas whose sessions of sacrifice endured for ten. According to this interpretation we must take Navagwa
\nand Dashagwa as “nine-cowed” and “ten-cowed”, each cow representing collectively the thirty Dawns which constitute one
\nmonth of the sacrificial year. But there is at least one passage of the Rig Veda which on its surface is in direct conflict with
\nthe traditional interpretation. For in the seventh verse of V.45 and again in the eleventh we are told that it was the Navagwas,
\nnot the Dashagwas, who sacrificed or chanted the hymn for ten months. This seventh verse runs,
\n\t\t\t<\/span>anūnod atra hastayato adrir ārcan yena daśa māso navagvāḥ<\/span>;
\n\tṛ<\/span>tam yatī saramā gā avindad, viśvāni satyā
\n\tangirā<\/span><\/span>\t\t\t<\/span>ś<\/span><\/font> in the sacrifice.” It would almost seem that Agni himself is the sage, the most luminous of the Angirases. On the other hand,
\nthe description seems to be more appropriate to Brihaspati.
\n\t\t\t<\/span> cakāra<\/span><\/i> in the sacrifice.” It would almost seem that Agni himself is the sage, the most luminous of the Angirases. On the other hand,
\nthe description seems to be more appropriate to Brihaspati.
\n\t\t\tin the sacrifice.” It would almost seem that Agni himself is the sage, the most luminous of the Angirases. On the other hand,
\nthe description seems to be more appropriate to Brihaspati.
\n\t\t\tin the sacrifice.” It would almost seem that Agni himself is the sage, the most luminous of the Angirases. On the other hand,
\nthe description seems to be more appropriate to Brihaspati.
\n\t\t\tin the sacrifice.” It would almost seem that Agni himself is the sage, the most luminous of the Angirases. On the other hand,
\nthe description seems to be more appropriate to Brihaspati.
\n\t\t\t, <\/i>“Here cried (or, moved) the stone
\nimpelled by the hand, whereby the Navagwas chanted for ten months the hymn; Sarama travelling to the Truth found the
\ncows; all things the Angiras made true.” And in verse 11 we have the assertion repeated; Dhiyam <\/i>
\n\t\t\t<\/span> <\/span><\/span><\/span><\/span>dhiyam vo apsu dadhiṣ<\/span>e
\n\tsvarṣā<\/span>m, yayātaran daśa māso navagvāḥ<\/span>;
\n\tayā dhiyā syāma devagopā, ayā dhiyā tuturyāma ati amhah<\/i> It would almost seem that Agni himself is the sage, most luminous of Angirases. on other hand, description seems to be more appropriate Brihaspati. <\/span>. <\/i>“I hold for you in the waters (i.e.
\nthe seven Rivers) the thought that wins possession of heaven2<\/font><\/sup> (this is once more the seven-headed thought born from the Truth
\nand found by Ayasya), by which the Navagwas passed through the ten months; by this thought may we have the gods for protectors, by this thought may we pass through beyond the evil.” The statement is explicit. Sayana indeed makes a faint-hearted attempt to take daś<\/font>a mā<\/font><\/i><\/span> It would almost seem that Agni himself is the sage, most luminous of Angirases. on other hand, description seems to be more appropriate Brihaspati. <\/span>so <\/i>in v. 7, ten months, as if it were an epithet daśamā<\/font><\/i><\/span> in the sacrifice.” It would almost seem that Agni himself is the sage, the most luminous of the Angirases. On the other hand,
\nthe description seems to be more appropriate to Brihaspati.
\n\t\t\tso<\/i>, the ten-month ones i.e. the Dashagwas; but he offers this improbable rendering only as an alternative and
\nabandons it in the eleventh rik.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 2
\nSayana takes it to mean, “I recite the hymn for water” i.e. in order to get rain; the case however is the locative plural, and
\ndadhise <\/i>means “I place or hold” or, with the
\n psychological sense, “think” or “hold in thought, meditate”. Dhisanā
\n<\/i>like dhī <\/i>means
\n thought; dhiyam dadhise <\/i>would thus mean “I think or meditate the thought.”
\n  
\n176<\/i> <\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage –
\n\t\t\t175<\/font><\/span><\/p>\n

\n

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

\n

Must we then suppose that the poet of this hymn had forgotten the tradition and was confusing the Dashagwas and Navagwas? Such a supposition is inadmissible. The difficulty arises because we suppose the Navagwas and Dashagwas to have been
\nin the minds of the Vedic Rishis two different classes of Angiras Rishis; rather these seem to have been two different powers of
\nAngirashood and in that case the Navagwas themselves might well become Dashagwas by extending the period of the sacrifice
\n\u00b4<\/i> to ten months instead of nine. The expression in the hymn, dasa<\/i>
\n maso ataran<\/i>, indicates that there was some difficulty in getting
\nthrough the full period of ten months. It is during this period apparently that the sons of darkness had the power to assail
\nthe sacrifice; for it is indicated that it is only by the confirming of the thought which conquers Swar, the solar world, that the
\nRishis are able to get through the ten months, but this thought once found they become assured of the protection of the gods
\nand pass beyond the assault of the evil, the harms of the Panis and Vritras. This Swar-conquering thought is certainly the same
\nas that seven-headed thought which was born from the Truth and discovered by Ayasya the companion of the Navagwas; for
\nby it, we are told, Ayasya becoming universal, embracing the births in all the worlds, brought into being a fourth world or
\nfourfold world, which must be the supramental beyond the three lower sessions, Dyaus, Antariksha and Prithivi, that wide world
\nwhich, according to Kanwa son of Ghora, men reach or create by crossing beyond the two Rodasi after killing Vritra. This
\nfourth world must be therefore Swar. The seven-headed thought of Ayasya enables him to become
\nviśvajanya<\/i>, which means probably that he occupies or possesses all the worlds or births of the
\nsoul or else that he becomes universal, identifying himself with all beings born, —and to manifest or give being to a certain
\n fourth world (Swar), turīyam svij janayad viśvajanyah <\/i>(X.67.1);
\nand the thought established in the waters which enables the Navagwa Rishis to pass through the ten months, is also
\nsvarsā<\/i>, that which brings about the possession of Swar. The waters
\nare clearly the seven rivers and the two thoughts are evidently the same. Must we not then conclude that it is the addition
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 176<\/font><\/span><\/p>\n

\n

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

\n\tof Ayasya to the Navagwas which raises the nine Navagwas
\nto the number of ten and enables them by his discovery of the seven-headed Swar-conquering thought to prolong their nine
\nmonths’ sacrifice through the tenth month? Thus they become the ten Dashagwas. We may note in this connection that the
\nintoxication of the Soma by which Indra manifests or increases the might of Swar or the Swar-Purusha (Svarnara<\/i>) is described
\n as ten-rayed and illuminating (daśagvam vepayantam<\/i>).
\n\t\t\t<\/span> <\/p>\n

\n\tThis conclusion is entirely confirmed by the passage in III.39.5 which we have already cited. For there we find that
\nit is with the help of the Navagwas that Indra pursues the trace of the lost kine, but it is only with the aid of the ten Dashagwas
\nthat he is able to bring the pursuit to a successful issue and find
\nthat Truth, satyam tat<\/i>, namely, the Sun that was lying in the darkness. In other words, it is when the nine-months’ sacrifice is
\nprolonged through the tenth, it is when the Navagwas become the ten Dashagwas by the seven-headed thought of Ayasya, the
\ntenth Rishi, that the Sun is found and the luminous world of Swar in which we possess the truth of the one universal Deva,
\nis disclosed and conquered. This conquest of Swar is the aim of the sacrifice and the great work accomplished by the Angiras
\nRishis.
\n\t\t\t<\/span> <\/p>\n

\n\t\tBut what is meant by the figure of the months? for it now
\nbecomes clear that it is a figure, a parable; the year is symbolic, the months are symbolic.3<\/font><\/sup> It is in the revolution of the year that
\nthe recovery of the lost Sun and the lost cows is effected, for we
\n have the explicit statement in X.62.2, rtenābhindan parivatsare<\/i> valam<\/i>, “by the truth, in the revolution of the year, they broke
\nVala,” or, as Sayana interprets it, “by sacrifice lasting for a year.” This passage certainly goes far to support the Arctic theory, for
\nit speaks of a yearly and not a daily return of the Sun. But we are not concerned with the external figure, nor does its validity in any way affect our own theory; for it may very well be that the striking Arctic experience of the long night, the annual
\n\t\t\t<\/span> <\/p>\n

\n\t <\/p>\n

\n\t
\n\t3 Observe that in the Puranas the Yugas, moments, months, etc. are all symbolic and
\nit is stated that the body of man is the year.   <\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 177<\/font><\/span><\/p>\n

\n

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

\n

sunrise and the continuous dawns was made by the Mystics the figure of the spiritual night and its difficult illumination. But that
\nthis idea of Time, of the months and years is used as a symbol seems to be clear from other passages of the Veda, notably from
\nGritsamada’s hymn to Brihaspati, II.24.
\n\t\t\t<\/span> <\/p>\n

\n

In this hymn Brihaspati is described driving up the cows,
\n breaking Vala by the divine word, brahmanā<\/i>, concealing the
\ndarkness and making Swar visible. The first result is the breaking open by force of the well which has the rock for its face and
\nwhose streams are of the honey, madhu<\/i>, the Soma sweetness,
\naśmāsyam avatam madhudhāram<\/i>. This well of honey covered by the rock must be the Ananda or divine beatitude of the supreme
\nthreefold world of bliss, the Satya, Tapas and Jana worlds of the Puranic system based upon the three supreme principles, Sat,
\nChit-Tapas and Ananda; their base is Swar of the Veda, Mahar of the Upanishads and Puranas, the world of Truth.4<\/font><\/sup> These four
\ntogether make the fourfold fourth world and are described in the Rig Veda as the four supreme and secret seats, the source of
\nthe “four upper rivers”. Sometimes, however, this upper world seems to be divided into two, Swar the base, Mayas or the divine
\nbeatitude the summit, so that there are five worlds or births of the ascending soul. The three other rivers are the three lower
\npowers of being and supply the principles of the three lower worlds.
\n\t\t\t<\/span> <\/p>\n

\n

This secret well of honey is drunk by all those who are able to see Swar and they pour out its billowing fountain of sweetness
\n in manifold streams together, tam eva viśve papire svardrśo bahu<\/i>
\nsākam sisicur utsam udrinam<\/i>. These many streams poured out
\ntogether are the seven rivers poured down the hill by Indra after   slaying Vritra, the rivers or streams of the Truth,
\nrtasya dhā<\/font>rā<\/font>h<\/font><\/i>;
\nand they represent, according to our theory, the seven principles of conscious being in their divine fulfilment in the Truth and
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

4 In the Upanishads and Puranas there is no distinction between Swar and Dyaus;
\ntherefore a fourth name had to be found for the world of Truth, and this is the Mahar discovered according to the Taittiriya Upanishad by the Rishi Mahachamasya as the
\nfourth Vyahriti, the other three being Swar, Bhuvar and Bhur, i.e. Dyaus, Antariksha and Prithivi of the Veda.
\n   <\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 178<\/font><\/span><\/p>\n

\n

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

\n\tBliss. This is why the seven-headed thought, —that is to say, the
\nknowledge of the divine existence with its seven heads or powers, the seven-rayed knowledge of Brihaspati,
\nsaptagum<\/i>, has to be
\nconfirmed or held in thought in the waters, the seven rivers, that is to say the seven forms of divine consciousness are to be held
\n in the seven forms or movements of divine being; dhiyam vo<\/i>
\n apsu dadhise svarsām<\/i>, I hold the Swar-conquering thought in
\n the waters.
\n\t\t\t<\/span> <\/p>\n

\n That the making visible of Swar to the eyes of the Swar<\/span> seers,
\n\tsvardrśah<\/i>, their drinking of the honeyed well and their outpouring of the divine waters amounts to the revelation to
\nman of new worlds or new states of existence is clearly told us in the next verse, II.24.5,
\n\t\t\t<\/span><\/i>sanā<\/i>
\n\ttā kā cid bhuvanā bhavītvā, mādbhiḥ<\/span>. śaradbhiḥ<\/span> duro varanta vaḥ<\/span>; ayatantā carato anyad
\n\tanyad id, yā cakāra vayunā brahmaṇ<\/span>aspatih,
\n\t\t\t<\/span> <\/i>“Certain eternal worlds (states of existence) are these which have to come into being, their doors are shut5<\/font><\/sup> to you (or, opened) by the
\nmonths and the years; without effort one (world) moves in the other, and it is these that Brahmanaspati has made manifest
\n to knowledge”; vayuna means knowledge, and the two forms
\nare divinised earth and heaven which Brahmanaspati created. These are the four eternal worlds hidden in the guha, the secret, unmanifest or superconscient parts of being which although in
\n themselves eternally present states of existence (sanā<\/font> bhuvanā<\/font><\/i>) are for us non-existent and in the future; for us they have to be
\n brought into being, bhavī<\/font>tvā<\/font><\/i>, they are yet to be created. There
\nfore the Veda sometimes speaks of Swar being made visible, as here (vyacaksayat
\n\tsvah<\/i>), or discovered and taken possession <\/p>\n

of, vidat, sanat, sometimes of its being created or made (bhū,
\n\tkr<\/i>). These secret eternal worlds have been closed to us, says the
\nRishi, by the movement of Time, by the months and years; therefore naturally they have to be discovered, revealed, conquered,
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 5 Sayana says varanta is here “opened”, which is quite possible, but
\n\tvr<\/i>
\nmeans ordinarily
\n to shut, close up, cover, especially when applied to the doors of the hill whence flow the
\nrivers and the cows come forth; Vritra is the closer of the doors. Vi<\/i>
\n\tvr<\/i> and
\napa vr<\/i> mean
\n to open. Nevertheless, if the word means here to open, that only makes our case all the
\nstronger.  
\n<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 179<\/font><\/span><\/p>\n

\n

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

\n

created in us by the movement of Time, yet in a sense against it. This development in an inner or psychological Time is, it seems
\nto me, that which is symbolised by the sacrificial year and by the ten months that have to be spent before the revealing hymn of
\nthe soul (brahma) is able to discover the seven-headed, heaven-conquering thought which finally carries us beyond the harms
\nof Vritra and the Panis.
\n\t\t\t<\/span> <\/p>\n

\n

We get the connection of the rivers and the worlds very
\nclearly in I.62 where Indra is described as breaking the hill by the aid of the Navagwas and breaking Vala by the aid of the
\nDashagwas. Hymned by the Angiras Rishis Indra opens up the darkness by the Dawn and the Sun and the Cows, he spreads out
\nthe high plateau of the earthly hill into wideness and upholds the higher world of heaven. For the result of the opening up of the
\nhigher planes of consciousness is to increase the wideness of the physical, to raise the height of the mental. “This, indeed,” says
\nthe Rishi Nodha, “is his mightiest work, the fairest achievement of the achiever,”
\ndasmasya cārutamam asti damsah<\/i>, “that the
\nfour upper rivers streaming honey nourish the two worlds of the crookedness,”
\nupahvare yad uparā apinvan madhvarnaso nadyaś catasrah<\/i>. This is again the honey-streaming well pouring down its many streams together; the four higher rivers of
\nthe divine being, divine conscious force, divine delight, divine truth nourishing the two worlds of the mind and body into
\nwhich they descend with their floods of sweetness. These two, the Rodasi, are normally worlds of crookedness, that is to say
\nof the falsehood, —the rtam<\/i> or Truth being the straight, the
\nanrtam or Falsehood the crooked, —because they are exposed
\nto the harms of the undivine powers, Vritras and Panis, sons of darkness and division. They now become forms of the truth,
\n the knowledge, vayunā<\/font><\/i>, agreeing with outer action and this is
\n evidently Gritsamada’s carato anyad anyad<\/i> and his ya cakara vayuna
\nbrahmanaspatih<\/i>. The Rishi then proceeds to define the
\n result of the work of Ayasya, which is to reveal the true eternal and unified form of earth and heaven. “In their twofold (divine and human?) Ayasya uncovered by his hymns the two,
\neternal and in one nest; perfectly achieving he upheld earth and  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 180<\/font><\/span><\/p>\n

\n

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

\n\theaven6<\/font><\/sup> in the highest ether (of the revealed superconscient,
\n \tparamam guhyam<\/i>) as the Enjoyer his two wives.” The soul’s
\nenjoyment of its divinised mental and bodily existence upheld in the eternal joy of the spiritual being could not be more clearly
\nand beautifully imaged.
\n\t\t\t<\/span> <\/p>\n

\n These ideas and many of the expressions are the same as
\nthose of the hymn of Gritsamada. Nodha says of the Night and Dawn, the dark physical and the illumined mental conscious
\n ness that they new-born (punarbhuvā<\/i>) about heaven and earth
\nmove into each other with their own proper movements, svebhir evaih . . . carato
\n\tanyānyā<\/i> (cf. Gritsamada’s ayatanta carato anyad anyad, ayatanta<\/i> bearing the same sense as
\n\tsvebhir evaih<\/i>, <\/p>\n

i.e. spontaneously), in the eternal friendship that is worked out by the high achievement of their son who thus upholds
\n them, sanemi sakhyam svapasyamānah, sūnur dādhāra śavasā sudamsā<\/font>h<\/font><\/i>. In Gritsamada’s hymn as in Nodha’s the Angirases attain to Swar, —the Truth from which they originally came,
\nthe “own home” of all divine Purushas, —by the attainment of the truth and by the detection of the falsehood. “They who
\ntravel towards the goal and attain that treasure of the Panis, the supreme treasure hidden in the secret cave, they, having the
\nknowledge and perceiving the falsehoods, rise up again thither whence they came and enter into that world. Possessed of the
\ntruth, beholding the falsehoods they, seers, rise up again into the great path,”
\n\tmahas pathah<\/i>, the path of the Truth, or the great
\n and wide realm, Mahas of the Upanishads.
\n\t\t\t<\/span> <\/p>\n

\n We begin now to unravel the knot of this Vedic imagery.
\nBrihaspati is the seven-rayed Thinker, saptaguh, saptaraśmih<\/i>, <\/p>\n

he is the seven-faced or seven-mouthed Angiras, born in many forms,
\n\tsaptāsyas tuvijātah<\/i>, nine-rayed, ten-rayed. The seven
\nmouths are the seven Angirases who repeat the divine word (brahma<\/i>) which comes from the seat of the Truth, Swar, and of
\nwhich he is the lord (brahmanaspatih<\/i>). Each also corresponds to
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 6
\nThis and many other passages show clearly, conclusively, as it seems to me, that the
\n\tanyad anyad<\/i>, the two are always earth and heaven, the human based on the physical
\nconsciousness and the divine based on the supraphysical, heaven.  
\n<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 181<\/font><\/span><\/p>\n

\n

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

\n

one of the seven rays of Brihaspati; therefore they are the seven
\nseers, sapta viprāh, sapta rsayah<\/i>, who severally personify these <\/p>\n

seven rays of the knowledge. These rays are, again, the seven
\nbrilliant horses of the sun, sapta haritah<\/i>, and their full union
\nconstitutes the seven-headed Thought of Ayasya by which the lost sun of Truth is recovered. That thought again is established
\nin the seven rivers, the seven principles of being divine and human, the totality of which founds the perfect spiritual existence.
\nThe winning of these seven rivers of our being withheld by Vritra and these seven rays withheld by Vala, the possession of
\nour complete divine consciousness delivered from all falsehood by the free descent of the truth, gives us the secure possession
\nof the world of Swar and the enjoyment of mental and physical being lifted into the godhead above darkness, falsehood and
\ndeath by the in-streaming of our divine elements. This victory is won in twelve periods of the upward journey, represented by
\nthe revolution of the twelve months of the sacrificial year, the periods corresponding to the successive dawns of a wider and
\nwider truth, until the tenth secures the victory. What may be the precise significance of the nine rays and the ten, is a more
\ndifficult question which we are not yet in a position to solve; but the light we already have is sufficient to illuminate all the main
\nimagery of the Rig Veda.
\n\t\t\t<\/span> <\/p>\n

\n

The symbolism of the Veda depends upon the image of the
\nlife of man as a sacrifice, a journey and a battle. The ancient Mystics took for their theme the spiritual life of man, but, in
\norder both to make it concrete to themselves and to veil its secrets from the unfit, they expressed it in poetical images drawn from
\nthe outward life of their age. That life was largely an existence of herdsmen and tillers of the soil for the mass of the people varied
\nby the wars and migrations of the clans under their kings, and in all this activity the worship of the gods by sacrifice had become
\nthe most solemn and magnificent element, the knot of all the rest. For by the sacrifice were won the rain which fertilised the soil, the
\nherds of cattle and horses necessary for their existence in peace and war, the wealth of gold, land (ksetra<\/i>), retainers, fighting
\n men which constituted greatness and lordship, the victory in the
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 182<\/font><\/span><\/p>\n

\n

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

\n\tbattle, safety in the journey by land and water which was so
\ndifficult and dangerous in those times of poor means of communication and loosely organised inter-tribal existence. All the
\nprincipal features of that outward life which they saw around them the mystic poets took and turned into significant images of
\nthe inner life. The life of man is represented as a sacrifice to the gods, a journey sometimes figured as a crossing of dangerous
\nwaters, sometimes as an ascent from level to level of the hill of being, and, thirdly, as a battle against hostile nations. But
\nthese three images are not kept separate. The sacrifice is also a journey; indeed the sacrifice itself is described as travelling, as
\njourneying to a divine goal; and the journey and the sacrifice are both continually spoken of as a battle against the dark powers.
\n\t\t\t<\/span> <\/p>\n

\n The legend of the Angirases takes up and combines all these three essential features of the Vedic imagery. The Angirases are
\npilgrims of the light. The phrase naksantah<\/font><\/i> or
\n\tabhinaksantah<\/i> <\/p>\n

is constantly used to describe their characteristic action. They
\nare those who travel towards the goal and attain to the highest,
\n\tabhinaksanto abhi ye tam ā<\/font>naś<\/font>ur
\n\tnidhim paramam<\/i>, “they who
\n travel to and attain that supreme treasure” (II.24.6). Their action
\nis invoked for carrying forward the life of man farther towards its goal,
\n\tsahasrasāve pra tiranta āyuh<\/i> (III.53.7). But this journey,
\nif principally of the nature of a quest, the quest of the hidden light, becomes also by the opposition of the powers of darkness
\nan expedition and a battle. The Angirases are heroes and fighters
\nof that battle, gosu yodhāh<\/i>, “fighters for the cows or rays”.
\nIndra marches with them saranyubhih<\/i>, as travellers on the path,
\n sakhibhih<\/i>, comrades, rkvabhih<\/i> and kavibhih<\/i>, seers and singers <\/p>\n

of the sacred chant, but also satvabhih<\/i>, fighters in the battle.
\n They are frequently spoken of by the appellation nr<\/i> or vira<\/i>,
\n as when Indra is said to win the luminous herds asmākebhih nrbhih<\/i>, “by our men”. Strengthened by them he conquers in
\n the journey and reaches the goal, naksad-dābham taturim<\/i>. This
\n journey or march proceeds along the path discovered by Sarama,
\n the hound of heaven, the path of the Truth, rtasya panthāh<\/i>, the
\n great path, mahas pathah<\/i>, which leads to the realms of the Truth.
\n It is also the sacrificial journey; for its stages correspond to the
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 183<\/font><\/span><\/p>\n

\n

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

\n

periods of the sacrifice of the Navagwas and it is effected by the force of the Soma-wine and the sacred Word.
\n\t\t\t<\/span> <\/p>\n

\n

The drinking of the Soma-wine as the means of strength, victory and attainment is one of the pervading figures of the
\nVeda. Indra and the Ashwins are the great Soma-drinkers, but all the gods have their share of the immortalising draught. The
\nAngirases also conquer in the strength of the Soma. Sarama threatens the Panis with the coming of Ayasya and the Navagwa Angirases in the keen intensity of their Soma rapture,
\neha gamann r<\/font>s<\/font>ayah<\/font>
\nsomaśitā ayāsyo angiraso navagvā<\/font>h<\/font><\/i> (X.108.8). It
\n is the great force by which men have the power to follow the path
\nof the Truth. “That rapture of the Soma we desire by which thou, O Indra, didst make to thrive the Might of Swar (or the Swar
\nsoul, svarnaram<\/i>), that rapture ten-rayed and making a light of
\n knowledge (or, shaking the whole being with its force, daś<\/font>agvam vepayantam<\/i>) by which thou didst foster the ocean; that Soma
\nintoxication by which thou didst drive forward the great waters (the seven rivers) like chariots to their sea, —that we desire that
\n   .<\/span><\/i> we may travel on the path of the truth,”
\npanthām rtasya yātave<\/i> tam 
\n ī<\/font>mahe
\n<\/i>(VIII.12.2-3). It is in the power of the Soma that the
\nhill is broken open, the sons of darkness overthrown. This Soma
\nwine is the sweetness that comes flowing from the streams of the upper hidden world, it is that which flows in the seven waters,
\nit is that with which the ghrta<\/i>, the clarified butter of the mystic
\nsacrifice, is instinct; it is the honeyed wave which rises out of the ocean of life. Such images can have only one meaning; it is
\nthe divine delight hidden in all existence which, once manifest, supports all life’s crowning activities and is the force that finally
\nimmortalises the mortal, the amrtam<\/i>, ambrosia of the gods.
\n\t\t\t<\/span> <\/p>\n

\n

But it is especially the Word that the Angirases possess; their seerhood is their most distinguishing characteristic. They
\n are brāhmanāsah pitarah somyāsah <\/i>. . . rtāvrdhah <\/i>(VI.75.10),
\n the fathers who are full of the Soma and have the word and are
\ntherefore increasers of the Truth. Indra in order to impel them on the path joins himself to the chanted expressions of their
\nthought and gives fullness and force to the words of their soul, angirasam
\nucathā jujusvān brahma tūtod gātum isnan <\/i>(II.20.5).
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 184<\/font><\/span><\/p>\n

\n

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

\n\tIt is when enriched in light and force of thought by the Angirases
\nthat Indra completes his victorious journey and reaches the goal on the mountain; “In him our primal fathers, the seven seers,
\nthe Navagwas, increase their plenty, him victorious on his march and breaking through (to the goal), standing on the mountain,
\ninviolate in speech, most luminous-forceful by his thinkings,” naksad-dabham taturim
\n\tparvatesthām, adroghavācam matibhih<\/i>
\n avistham <\/i>(VI.22.2). It is by singing the Rik, the hymn of illumination, that they find the solar illuminations in the cave of
\nour being, arcanto<\/i>7 <\/font><\/sup> ga avindan <\/i>(I.62.2). It is by the stubh<\/i>, the
\n all-supporting rhythm of the hymn of the seven seers, by the vibrating voice of the Navagwas that Indra becomes full of the
\npower of Swar, svarena svaryah <\/i>and by the cry of the Dashagwas
\n that he rends Vala in pieces (I.62.4). For this cry is the voice of
\nthe higher heaven, the thunder that cries in the lightning-flash of Indra, and the advance of the Angirases on their path is the
\n forward movement of this cry of the heavens,
\n\t\t\t<\/span>pra brahmāṇ<\/span>o angiraso nakṣ<\/span>anta,
\n\tpra krandanur nabhanyasya vetu<\/i>(VII.42.1);
\n for we are told that the voice of Brihaspati the Angirasa dis
\ncovering the Sun and the Dawn and the Cow and the light of the Word is the thunder of Heaven,
\n\t\t\t<\/span>bṛ<\/span>haspatir uṣ<\/span>asam
\n\tsūryam gām arkam viveda stanayann iva dyauh<\/font>
\n\t<\/i>(X.67.5). It is by the
\nsatya mantra<\/i>, the true thought expressed in the rhythm of the truth, that the hidden light is found and the Dawn brought to
\n birth,
\n\t\t\t<\/span>gūd̣<\/span>ham jyotiḥ
\n\t<\/span>pitaro anvavindan, satyamantrā ajanayan uṣ<\/span>āsam
\n\t<\/i>(VII.76.4). For these are the Angirases who speak aright, <\/p>\n

ittha vadadbhih angirobhih <\/i>(VI.18.5), masters of the Rik who
\n place perfectly their thought, svādhībhir rkvabhih
\n<\/i>(VI.32.2); <\/p>\n

they are the sons of heaven, heroes of the Mighty Lord who speak the truth and think the straightness and therefore they
\nare able to hold the seat of illumined knowledge, to mentalise the supreme abode of the sacrifice,<\/span>ṛ<\/span>tam
\n\tśamsanta ṛ<\/span>ju dīdhyānā divas putrāso asurasya
\n\tvīrāh̣<\/span>;<\/i> vipram padam angiraso dadhānā
\n\tyaj\u00f1asya dhāma prathamam mananta<\/i>(X.67.2).
\n\t\t\t<\/span> <\/p>\n

\n\t <\/p>\n

\n\t
\n\t7 Arcati <\/i>(rc<\/i>) in the Veda means to shine and to sing the Rik; arka
\n<\/i>means sun, light and
\n the Vedic hymn.
\n   <\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 185<\/font><\/span><\/p>\n

\n

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

\n

It is impossible that such expressions should convey nothing more than the recovery of stolen cows from Dravidian cave
\ndwellers by some Aryan seers led by a god and his dog or else the return of the Dawn after the darkness of the night.
\nThe wonders of the Arctic dawn themselves are insufficient to explain the association of images and the persistent stress on the
\nidea of the Word, the Thought, the Truth, the journey and the conquest of the falsehood which meets us always in these hymns.
\nOnly the theory we are enouncing, a theory not brought in from outside but arising straight from the language and the suggestions of the hymns themselves, can unite this varied imagery and bring an easy lucidity and coherence into this apparent tangle
\nof incongruities. In fact, once the central idea is grasped and the mentality of the Vedic Rishis and the principle of their symbolism
\nare understood, no incongruity and no disorder remain. There is a fixed system of symbols which, except in some of the later
\nhymns, does not admit of any important variations and in the light of which the inner sense of the Veda everywhere yields itself
\nup readily enough. There is indeed a certain restricted freedom in the combination of the symbols, as in those of any fixed poetical
\nimagery, —for instance, the sacred poems of the Vaishnavas; but the substance of thought behind is constant, coherent and does
\nnot vary.  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 186<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XVII   The Seven-Headed Thought, Swar and the Dashagwas   THE LANGUAGE of the hymns establishes, then, a double aspect for the Angiras Rishis….<\/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-1930","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\/1930","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=1930"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1930\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1930"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1930"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1930"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}