{"id":232,"date":"2013-07-13T01:26:46","date_gmt":"2013-07-13T01:26:46","guid":{"rendered":"http:\/\/localhost\/?p=232"},"modified":"2013-07-13T01:26:46","modified_gmt":"2013-07-13T01:26:46","slug":"35-a-great-god-has-been-released-vol-11-hymns-to-the-mystic-fire-volume-11","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/11-hymns-to-the-mystic-fire-volume-11\/35-a-great-god-has-been-released-vol-11-hymns-to-the-mystic-fire-volume-11","title":{"rendered":"-35_A Great God has been Released.htm"},"content":{"rendered":"\n\n
\n

\n
\n
\nA Great God has been Released
\n<\/font><\/p>\n

<\/b><\/p>\n

\n
\nTRANSLATION AND EXPLANATION : V. I*<\/font><\/p>\n

<\/b><\/p>\n

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

\n <\/p>\n

\n1. Agni by the fuel heaped by the peoples has awakened
\ntowards the coming Dawn as towards the sun-cow coming;<\/font>
\n<\/font>like the waters spouting up for wide flowing, his flames
\nmove towards the heaven.<\/font> <\/font><\/p>\n

 <\/p>\n

\n2. The Priest of the offering awoke for sacrifice to the gods,
\nAgni stood up high in the dawn and perfect-minded; the
\ngathered force of him was seen reddening when he was
\nentirely kindled; a great god has been released out of the
\ndarkness.<\/font> <\/font><\/p>\n

 <\/p>\n

\n3. When so he has put forth the tongue of his multitude, pure
\nis the activity of Agni with the pure herd of his rays; then
\nis the goddess discerning yoked to her works in a growing
\nplenty; she upward-straining, he high-uplifted, he feeds on
\nher with his flaming activities. <\/font><\/p>\n

 <\/p>\n

\n4. Towards Agni move the minds of the seekers after the God-head, as their eyes move in the Surya; when the two unlike
\nDawns bring him forth, he is born a white steed of being
\nin the van of the days.\u00b9<\/font><\/p>\n

\n5.. He is born full of delight at the head of the days helpful in
\nthe helpful gods, active in those that take their joy; in each
\nof our homes establishing his seven ecstasies Agni, Priest
\nof the offering, takes seat in his might for the sacrifice.<\/font> 
\n<\/font><\/p>\n

 <\/p>\n

\n6. Mighty for sacrifice Agni of the offerings takes his seat in
\nthe lap of the Mother, in that rapturous middle world, young
\nand a seer, seated in many homes of his dwelling, full of the <\/font><\/p>\n

 <\/p>\n

\n    *For the original text refer to pp. 201-203.
\n<\/font>     <\/font>\u00b9<\/font>Or, at the head of our forces.
\n<\/font> <\/p>\n

\nPage \u2013 490<\/font><\/p>\n

\n

\nTruth, upholding our actions and therefore kindled in the
\nmid-spaces.<\/font> <\/font><\/p>\n

 <\/p>\n

\n7. Verily, it is this Agni, the illumined seer who perfects us in
\nthese lower activities, the master of offering, that they adore
\nwith obeisances and submission; who stretched out the
\ndouble firmament by the force of the Truth, him they
\nstrengthen<\/font>\u00b9<\/font> with the rich droppings, the eternal master of
\nsubstance.<\/font>  <\/font><\/p>\n

 <\/p>\n

\n8. Strong ever, he grows stronger housed in his own seat in
\nus, and home, our guest auspicious to us; master-bull with
\nthe thousand horses of thy flame, strong with that Strength, O Agni, by thy might thou art in front of all others.<\/font>
\n<\/font><\/p>\n

 <\/p>\n

\n9. At once, O Agni, thou passest beyond all others in him to
\nwhom thou makest thyself manifest in thy splendid beauty,
\nadorable and full of body and widely luminous, the beloved
\nguest of the human peoples.<\/font> <\/font><\/p>\n

 <\/p>\n

\n10. <\/b> To thee, O vigorous Agni, the continents<\/font>\u00b2<\/font> bring their
\noblation from near and bring from afar; perceive the perfected mind in one most happy, for wide and mighty is the
\nblessed peace of thee, O Agni.<\/font> <\/font><\/p>\n

 <\/p>\n

\n11. O luminous Agni, mount today thy perfect and luminous
\nchariot with the masters of the sacrifice; thou knowest those
\npaths, bring then hither through the wide mid-world the gods
\nto eat of our offerings.<\/font> <\/font><\/p>\n

 <\/p>\n

\n12. Utterance have we given to the word of our delight for the
\nseer who hath understanding, for the lord who is mighty;<\/font>
\n<\/font>firm in the light one by submission to him reaches in Agni
\na fixity, even as in heaven, so here golden bright and vast-expanding.<\/font>
\n<\/font><\/p>\n

 <\/p>\n

\n        \u00b9Or, brighten
\n<\/font>     \u00b2Or, the peoples <\/font><\/font> <\/p>\n

\nPage \u2013 491<\/font><\/p>\n

\n

\nEXPLANATION<\/span><\/font>
\n<\/font><\/span><\/b><\/p>\n

\nThe awakening of the divine Force and its action in a man
\nis in this hymn rather indicated than described. The Sukta is
\npurely lyric in its character, vaco vandāru,<\/i> an expression of delight and adoration, a stoma, or stabilising Mantra intended to
\nfix in the soul the sevenfold delight of Agni, damedame sapta ratnā<\/i>(Rik 5), and assure that state of perfected and
\nhappy mentality, pure in perception, light and calm in the emotional parts,
\nbhandiṣṭhasya,<\/i> the summation of the truth which the divine
\nforce dwelling in us abidingly assures to our conscious being.
\nThe image of the physical morning sacrifice is maintained
\nthroughout the first two Riks, but from its closing phrase, mahān
\ndevastamaso niramoci<\/i> the Rishi departs from the ritualisitic
\nsymbol and confines himself to the purely psychological substance of his thought, returning occasionally to the physical
\naspects of Agni but only as a loose poetical imagery. There is
\nnothing of the close symbolic parallelism which is to be found
\nin some hymns of the Veda.<\/font> <\/font><\/p>\n

\n

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

\n            Abodhi
\nagniḥ Samidhājānanām<\/i><\/font>
\n<\/font><\/p>\n

\n                prati dhenum iva
\nāyatīm uṣāsam;<\/i><\/font>
\n<\/font><\/p>\n

\n           
\nYahvāiva pra vayām ujjihānāḥ<\/i><\/font>
\n<\/font><\/p>\n

\n                pra
\nbhānavaḥ sisrate nākam accha.<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nForce, pure, supreme and universal, has in man awakened;<\/font> 
\n<\/font>divine power is acting, revealed, in the consciousness of the
\ncreature born into matter, janānām.<\/i> It wakes when the fuel
\nhas been perfectly heaped, abodhi samidhā, \u2014<\/i> that power, plenty
\nand richness of being on which this cosmic force in us is fed and
\nwhich minister to intensity and brightness. It wakes towards
\nthe coming dawn of illumination, as to the Sun-cow, the cow of Surya, the
\nillumination of the ideal life and the ideal vision entering the soul that works imprisoned in the darkness of Matter.
\nThe flames of the divine activity in us are pointing upwards towards  <\/font>
\n <\/font> <\/p>\n

\nPage \u2013 492<\/font><\/p>\n

\n

\nheaven, mounting up from the lower levels of our being
\nto the heights of the pure mind, sisrate nākam accha,<\/i> and their
\nrising is like the wide gushing up into manifestation of waters
\nthat have been hidden. For it is a great god that has been released
\nout of the darkness, mahān devastamaso niramoci.<\/i><\/font> 
\n<\/font><\/p>\n

\nThe two familiar images in dhenu<\/i> and in
\nyahvā<\/i>are intended
\nto convey directly in one, suggest obliquely by the simile in
\nthe other, the inseparable companionship of divine power with
\nthe divine light and the divine being. All the gods are indeed uṣarbudhaḥ;<\/i> with the morning of the revelation all divine
\nfaculties in us arise out of the night in which they have slept. But the
\nfigure here is that of awakening towards the coming dawn. The
\nillumination has not touched the mortal mind, it is on its way,
\napproaching, ā<\/i> yatīm,<\/i> like a cow coming from a distance to its
\npasture; it is then that the power divine stirs in its receptacle,
\nseizes upon all that is available in the waking consciousness of
\nthe creature and, kindled, streams up towards the altitudes of the
\npure mind in the face of the coming divine knowledge which it
\nrises to meet. Divine knowledge, revealing, inspiring, suggesting,
\ndiscerning, calls up the godlike ideal activity in us which exceeds
\nman’s ordinary motions, \u2014 wakes it even before it actually
\noccupies this mortal system by its far-off touch and glimmer
\non the horizon; so too divine, inspired and faultless activity in
\nus rises heavenward and calls down God’s dawn on His creature.<\/font> 
\n<\/font><\/p>\n

\nThis great uprush of force is in its nature a great uprush of
\ndivine being; for force is nothing but the power of being in
\nmotion. It is the secret waters in us that, released, gush up openly
\nand widely from their prison and their secrecy in our mortal
\nnatures; for in vitalised matter, in mind enmeshed in material
\nvitality, the ideal and spiritual self are always concealed and
\nawait release and manifestation; in this mortal that immortal
\nis covered and curtained in and lives and works behind the veil, martyeṣu devam amartyam.<\/i> Therefore is the uprush of divine
\nforce in the great release felt to be the wide uprush of divine
\nbeing and consciousness, yahvā iva pra vayām ujjihānāḥ.<\/i><\/font>
\n<\/font><\/p>\n

\n

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

\nPage \u2013 493<\/font><\/p>\n

\n

\n               
\nAbodhi hotā yajathāya devān<\/i><\/font>
\n<\/font><\/p>\n

\n                   
\nūrdhvo agniḥ sumanāḥ prātar asthāt;<\/i><\/font>
\n<\/font><\/p>\n

\n                Samiddhasya
\nruśad adarśi pājaḥ<\/i><\/font>
\n<\/font><\/p>\n

\n                   
\nmahān devastamaso niramoci.<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nThe purpose of the waking is next emphasised. It is for
\ndivine action in man that God’s force awakes in us. It is the
\ndivine priest of the offering who stands up in the dawn of the
\nillumination to offer to the gods, to each great god his portion,
\nto Indra a pure and deified mentality, to Vayu a pure and divine
\nvital joy and action, to the four great Vasus, Varuna, Mitra,
\nBhaga and Aryaman the greatnesses, felicities, enjoyments and
\nstrengths of perfected being, to the Ashwins the youth of the
\nsoul and its raptures and swiftnesses, to Daksha and Saraswati,
\nIla, Sarama and Mahi the activities of the Truth and Right,
\nto the Rudras, Maruts and Adityas the play of physical, vital,
\nmental and ideative activities. Agni has stood up in the dawning
\nillumination high uplifted in the pure mentality, ūrdhva,<\/i> with a
\nperfected mind, sumanāḥ.<\/i> He purifies in his rising the temperament and fixes on it the seal of peace and joy; he purifies the
\nintellectuality and makes it fit to receive the activity of the illuminating Truth and Infinite Rightness which is beyond intellect.
\nGreat is the god who has been released out of the darkness of
\nthis Avidya, out of this our blind bodily matter, out of this our
\nsmoke-enveloped vital energy, out of this our confused luminous
\nmurk of mortal mind and sense-enslaved intelligence. Mahān
\ndevastamaso niramoci.<\/i> For now that he has been perfectly
\nkindled, it is no longer God’s occasional flamings that visit our
\nnature, but His collected and perfect force, pājaḥ,<\/i> that is seen
\nreddening in our heavens.<\/font> <\/font><\/p>\n

\nThe first verse is preoccupied with the idea of the self-illumination of Agni, the
\nbhānavaḥ,<\/i>
\nthe flames of Force manifesting Knowledge as its essential nature \u2014 for Force is nothing but
\nKnowledge shaped into creative energy and the creations of
\nenergy, and veiled by its shape, as a man’s soul is veiled by his
\nmind and body which are themselves shapes of his soul. In the
\nwords abodhi, vayām, nākam,<\/i> in the relation of Agni to Usha and
\nthe emphasis on the illuminative character of Usha as the Sun-Cow, <\/font><\/p>\n

\nPage \u2013 494<\/font><\/p>\n

\n

\nthis aspect of illumination and manifestation is stressed
\nand enlarged. In the second verse the native aspect of the divine
\nForce as a mighty power of action consummating and purifying
\nis brought out with an equal force and insistence. It is as the
\nHota that Agni awakes; in this illumination of the dawn that
\ncomes with him to man, prātaḥ,<\/i> he stands up with the intellect
\nand emotional temperament perfected and purified, sun for the
\ngreat offering of man’s whole internal and external life and activity to God in the gods,
\nyajathāya devān,<\/i> fulfilling the upward
\nimpulse, ūrdhva,<\/i> which raises matter towards life, life towards
\nmind, mind towards ideality and spirit, and thus consummating
\nGod’s intention in the creature. In the next verse the nature of
\nthis human uplifting, this upward straining of the mind through
\nheart and intellect to ideal Truth and Love and Right, is indicated and particularised in an image of great poetical force and
\nsublimity.<\/font> <\/font><\/p>\n

 <\/p>\n

\n

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

\n           
\n<\/font><\/i>Yadīm gaṇasya raśanām ajīgaḥ<\/i><\/font>
\n<\/font><\/p>\n

\n               
\nśucir ankte śucibhir gobhir
\nagniḥ;<\/i><\/font>
\n<\/font><\/p>\n

\n           
\nĀd dakṣiṇā yujyate vājayantī<\/i><\/font><\/p>\n

\n               
\nuttānām ūrdhvo adhayat juhūbhiḥ.<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nWhen so he has put forth the tongue of enjoyment of his
\nhost, yadīm gaṇasya raśanām ajīgaḥ,<\/i> Agni has put forth his
\npowers for an uplifted and perfect activity, ruśad adarśi pājaḥ, \u2014
\n<\/i>for redness is always the symbolic colour of action and enjoyment. This
\npājas,<\/i> Agni’s
\nforce or massed army, is again described in the gaṇasya raśanām,<\/i> but while the idea in the second
\nverse is that of their indistinctive mass, here the gaṇaḥ.<\/i> or host of
\nAgni’s powers, the Devatas of his nature who apply themselves
\nto his particular works, are represented as brought out in their
\nindividuality collected in a mass, \u2014 for this is always the fire of gaṇaḥ, \u2014<\/i> each with his tongue of flame licking the mid-air,
\n(surabhā u loke \u2014 madhye iddhaḥ.<\/i> in Verse 6), enjoying that is to
\nsay the vital energies and vital pleasure (aśva<\/i> and ghṛta),<\/i> which<\/font> 
\n<\/font> <\/p>\n

\nPage \u2013 495<\/font><\/p>\n

\n

\nsupport this higher action. Supported by this vital joy and force
\nAgni acts, ankte agniḥ;<\/i> but the enjoyment is not impure and
\nunilluminated enjoyment of the unuplifted creature, \u2014 he is śuciḥ,<\/i> purely bright, not smoky with unpurified Pranic impulses,
\nand his flames of action are in their nature pure flames of illumination, śucibhiḥ gobhiḥ.<\/i> In modern diction, when the divine
\nforce has so far purified us, our activities and enjoyments are not
\ndarkened and troubled with striving and clouded vital desires
\nwhich strain dimly towards a goal, but, not being ṛtajā,<\/i> know not
\nwhat they should seek, how they should seek it, in what force
\nand by what methods and stages, our action becomes a pure
\nillumination, our enjoyment a pure illumination; by the divine
\nilluminations as their motive force, essence and instrument, our
\nactions and enjoyments are effected. <\/b> We see just the curious
\nand delicate literary art of the Vedic style in its symbolism, by
\nthis selection of the great word, go,<\/i> in this context, in preference
\nto any other, to describe the flames of Agni. In the next line,
\nwith an equally just delicacy of selection juhū <\/i>is used for the
\nsame flames instead of bhānu<\/i> or go.<\/i><\/font> 
\n<\/font><\/p>\n

\nIt is in this state of pure activity and enjoyment that the
\ncharacteristic uplifting action of Agni is exercised, for then, āt,
\n<\/i>the discriminative intellect, dakṣiṇā,<\/i> growing in the substance of
\nits content and havings, vājayantī,<\/i> is yoked or applied to its work
\nunder these new conditions. Dakshina, the discriminative intellect is the energy of dakṣa,<\/i> master of the works or unerring
\nright discernment but unerring in the ideality, in mahas<\/i> or vij\u00f1āna,<\/i> his and her own home, not unerring in the intellect, but
\nonly straining towards hidden truth and right out of the mental
\ndualities of right and wrong, truth and falsehood. This deputy
\nand messenger of the Ritam Brihat seated in manas<\/i> as reason,
\ndiscernment, intellect, can only attain its end and fulfill its
\nmission when Agni, the divine Force, manifests in the Prana
\nand Manas and uplifts her to the ideal plane of consciousness.
\nTherefore in this new activity she is described as straining and
\nextending herself upwards, uttānām,<\/i> to follow and reach Agni
\nwhere are his topmost planes, ūrdhva,<\/i> in the ideal being. From
\nthere he leans down and feeds on her, adhayat,<\/i> through the
\nflames of the divine activity, juhūbhiḥ,<\/i> burning in the purified and<\/font>
\n<\/font> <\/p>\n

\nPage \u2013 496<\/font><\/p>\n

\n

\nupward aspiring activities of the intellectual mind. This essential
\nrelation of the divine force and the purified mind is brought out
\nin a more general thought and figure in the first line of the
\nsucceeding Rik.<\/font> <\/font><\/p>\n

\n

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

\n               
\n<\/font><\/i>Agnimacchādevayatām manāmsi<\/i><\/font>
\n<\/font><\/p>\n

\n                   
\ncakṣūmṣīva sūrye sam caranti;<\/i><\/font>
\n<\/font><\/p>\n

\n                Yad
\nīm suvāte uṣasā  virūpe<\/i><\/font>
\n<\/font><\/p>\n

\n                   
\nśveto vājī jāyate agre ahnām.<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nIva <\/i> in the Veda is not always a particle of similitude and
\ncomparison. Its essential meaning is truly, verily, so thus, and
\nit is from this sense that it derives its conjunctive uses, sometimes
\nmeaning "and" or "also", sometimes "as", "like". Its force here
\nis to distinguish between the proper activity of Agni and Surya, of manas<\/i> and cakṣus,<\/i> and to confine the latter to their proper sphere
\nand thus by implication to confine the former also. When we
\nare mortals content with our humanity, then we are confused in
\nour functions; the manas<\/i> or sense-mind attempts to do the work
\nof the mahas<\/i> or idea-mind, to effect original knowledge, to
\nmove in Surya, in the powerful concrete image of the Veda. The
\nideal also confuses itself with sense and moves in the sense-forces,
\nthe indriyas,<\/i> instead of occupying itself in all purity with its own
\nfunction. Hence the confusions of our intellect and the stumblings of our mental activity in its grappling with the contacts of
\nthe outer world. But when we rise from our mortal nature to the
\nnature of godhead, devayantaḥ, amṛtam sapantaḥ,<\/i> then the first
\nchange is the passage from mortal impurity to immortal purity,
\nand the very nature of purity is a clear brightness and rightness,
\nin which all our members work perfectly in God and the gods,
\neach doing its own function and preserving its right relation
\nwith its superior and inferior fellows. Therefore in those who are
\nattaining this nature of godhead, devayatām,<\/i> their sense-minds
\nstrain towards Agni, the divine force of Right Being and Right
\nAction, satyam ṛtam, \u2014<\/i> they tend, that is to say, to have the right<\/font> 
\n<\/font> <\/p>\n

\nPage \u2013 497<\/font><\/p>\n

\n

\nstate, bhāva<\/i> or temperament, out of which the right action of the
\nindriyas<\/i> spontaneously proceeds; the seeings of the Yogin who
\nattains, move in Surya, the god of the ideal powers, all that he
\nperceives, creates, distinguishes, is worked out by the pure ideal
\nmentality which then uses its four powers of self-revelation, self-inspiration,
\nself-intuition, self-discernment, without suffering obscuration by the clouds of vital desire and impulse or
\ndeflection by the sense-impacts and sense-reactions. The sensational mind confines itself then to its proper work of receiving
\npassively the impacts of the vital and material and mental outer
\nworld and the illuminations of Surya and of pouring out on the
\nworld in its reaction to the impacts, not its own hasty and distorted responses, but the pure force and action of Agni which
\nworks in the world, pure, right and unerring, and seizes on it to
\npossess and enjoy it for God in the human being. This is the
\ngoal towards which Dakshina is striving in her upward self-extension which ends by her taking her place as viveka<\/i> or right
\ndiscernment in the kingdom of Surya, and this she begins already
\nin her new activity by discerning the proper action of the mind
\nfrom the proper action of idea in the mind. The purified intellect liberates itself from the obscurations of desire, the slavery
\nto vital impulse, and the false reports and false values of the
\nmatter-besieged sense-powers.<\/font> <\/font><\/p>\n

\nThe essential nature of Agni’s manifestation which is at the
\nroot of this successful distinction, is then indicated. Night and
\nDawn are the two unlike mothers who jointly give birth to Agni,
\nNight, the avyakta,<\/i> unmanifest state of knowledge and being,
\nthe power of Avidya, Dawn, the vyakta,<\/i> manifest state of knowledge and being, the power of Vidya. They are the two dawns,
\nthe two agencies which prepare the manifestation of God in us,
\nNight fostering Agni in secret on the activities of Avidya, the
\nactivities of unillumined mind, life and body by which the god in
\nus grows out of matter towards spirit, out of earth up to heaven,
\nDawn manifesting him again, more and more, until he is ready
\nhere for his continuous, pure and perfect activity. When this
\npoint of our journey towards perfection is reached he is born, sveto vājī,<\/i> in the van of the days. <\/b> We have here one of those
\ngreat Vedic figures with a double sense in which the Rishis at<\/font> <\/p>\n

\nPage \u2013 498<\/font><\/p>\n

\n

\nonce revealed and concealed their high knowledge, revealed it
\nto the Aryan mind, concealed it from the un-Aryan. Agni is the
\nwhite horse which appears galloping in front of the days, \u2014 the
\nsame image is used with a similar Vedantic sense in the opening
\nof the Brihadaranyaka Upanishad; but the horse here is not, as
\nin the Upanishad, aśva,<\/i> the horse of vital and material being in
\nthe state of life-force, but vājī,<\/i> the horse of Being generally. Being
\nmanifested in substance whether of mind, life, body or idea or
\nthe three higher streams proper to our spiritual being. Agni
\ntherefore manifests as the fullness, the infinity, the bṛhat<\/i> of all this
\nsevenfold substantial being that is the world we are, but white,
\nthe colour of illumined purity. He manifests therefore at this
\nstage primarily as that mighty wideness, purity and illumination
\nof our being which is the true basis of the complete and unassail-
\nable siddhi<\/i> in the yoga, the only basis on which right knowledge,
\nright thinking, right living, right enjoyment can be firmly, vastly
\nand perpetually seated. He appears therefore in the van of the
\ndays, the great increasing states of illuminated force and being,
\n\u2014 for that is the image of ahan, \u2014<\/i> which are the eternal future
\nof the mortal when he has attained immortality. <\/font><\/p>\n

\nIn the next Rik the idea is taken up, repeated and amplified
\nto its final issues in that movement of solemn but never otiose
\nrepetition which is a feature of Vedic style.<\/font>
\n<\/font><\/p>\n

\n

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

\n                Janista hi jenyo agre
\nahnām<\/i><\/font>
\n<\/font><\/p>\n

\n                    hito hiteṣu aruṣo vaneṣu;<\/i><\/font>
\n<\/font><\/p>\n

\n                Dame-dame sapta
\nratnādadhānaḥ<\/i><\/font>
\n<\/font><\/p>\n

\n                    agnir
\nhotāni ṣasādā yajīyān.<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nThis divine force is born victorious by its very purity and
\ninfinity over all the hostile forces that prevent, obstruct, limit or
\nstrive to destroy our accomplished freedoms, powers, illuminations and widenesses; by his victory he ushers in the wide days
\nof the siddha,<\/i> for which these nights and dawns of our human
\nlife are the preparatory movements. He is effective and helpful <\/font><\/p>\n

\nPage \u2013 499<\/font><\/p>\n

\n

\nin the effective powers that work out for
\nour good the movements of this lower life towards immortal strength and power, he
\nis active and joyous, aruṣaḥ,<\/i> in those that take the delight of these
\nmovements and to prepare us for the immortal bliss and ecstasy
\nof the divine nature. Manifesting progressively that Ananda, he
\nthe force of God establishes and maintains in each house of
\nour habitation, in each of our five bodies, in each of our seven
\nlevels of conscious existence, the seven essential forms of Ananda,
\nthe bliss of body, the bliss of life, the bliss of mind, the senses,
\nthe bliss of ideal illumination, the bliss of pure divine universal
\necstasy, the bliss of cosmic Force, the bliss of cosmic being. For
\nalthough we tend upwards immediately to the pure Idea, yet
\nnot that but Ananda is the goal of our journey; the manifestation in our lower members of the divine bliss reposing on the
\ndivine force and being is the law of our perfection. Agni, whether
\nhe raises us to live in pure mind or yet beyond to the high plateaus of the pure ideal existence, adhi
\nṣṇunābṛhatāvartamānam,
\n<\/i>establishes and supports as the divine force that divine bliss in
\nits seven forms in whatever houses of our being, whatever worlds
\nof our consciousness have been already possessed by our waking
\nexistence, life, body and mind, or life, body, mind and idea, dame-dame
\ndadhānaḥ.<\/i> Thus manifesting God’s bliss in us he takes
\nhis seat in those houses, domiciled, damūnaḥ,<\/i> as we have it in
\nother Suktas, and in those worlds, to perform as the hotā<\/i>in his
\ngreater might for the sacrifice, greater than the might of other
\ngods or greater than he has hitherto possessed, the offering of
\nhuman life into the immortal being, ādaivyam janam, yajathāya devān.<\/i><\/font> <\/font><\/p>\n

\nIn a culminating Rik which at once completes the first half
\nof the Sukta and introduces a new movement, the Rishi once
\nmore takes up the closing thought of this verse and carries it out
\ninto a fuller conclusion.<\/font>  <\/font><\/p>\n

\n

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

\n               
\n<\/font><\/i>Agnir hotāni asīdad yajīyān<\/i><\/font>
\n<\/font><\/p>\n

\n                    upasthe
\nmātuḥ. surabhā u loke;<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nPage \u2013 500<\/font><\/p>\n

\n

\n                Yuvā kaviḥ puruniḥṣṭha ṛtāvā<\/i><\/font><\/p>\n

\n                   
\ndhartā kṛṣṭīnām uta madhya iddhaḥ.<\/i><\/font>
\n<\/font><\/p>\n

 <\/p>\n

\nAgni thus takes his seat in us and because it is through human
\nactivity that he is to fulfil the sacrifice, because the ascending movement is-, not completed, he takes it in the lap of his
\nmother in that rapturous middle world. For the middle world,
\nthe Bhuvah, including all those states of existence in which the
\nmind and the life are interblended as the double medium through
\nwhich the Purusha acts and connects Heaven and Earth, is the
\nproper centre of all human action. Mind blended with the vital
\nenergies is our seat even here in the material world. The Bhuvah
\nor middle regions are worlds of rapture and ecstasy because
\nlife-energy and the joy of life fulfil themselves there free from the
\nrestrictions of the material world in which it is an exile or invader
\nseeking to dominate and use the rebellious earthly material for
\nits purposes. Agni sits in the lap of the mother, on the principle of body in
\nthe material human being, occupying there the vitalised mind consciousness which is man’s present centre of activity
\nand bringing into it the mightier bliss of the rapturous middle
\nworld to support and enlarge even the vital and physical activities
\nand enjoyments of our earthly existence. He sits there in the
\nhuman sacrifice, full of eternal youth and vigour, yuvā,<\/i> in possession of the ideal truth and knowledge, in possession of the
\nunerring rightness of the liberated pure ideal life and consciousness, kaviḥ
\nṛtāvā,<\/i> and releasing that truth and right in many purposes and activities,
\npuruniḥṣṭhaḥ,<\/i> for he works all these results
\nas the upholder of men in their actions and efforts and labours, dharta
\nkṛṣṭīnām, \u2014<\/i> he is that in all his forms of force from the
\nmere physical heat in earth and in our bodies to the divine Tapas
\nin us and without us by which God affects and supports the existence of the cosmos; and because he is thus supremely the up-holder of human life and activity, therefore he is kindled in the
\nmid-space; the seat is on the fullness of the realised mind-consciousness in the microcosm, in the rapturous mid-world of
\nfulfilled life-energy in the macrocosm. There kindled, awakened
\nand manifested in man, samidhā abodhi, samiddhaḥ,<\/i> he does
\nhis work for upward-climbing humanity. Thus by the return in <\/font> <\/p>\n

\nPage \u2013 501<\/font><\/p>\n

\n

\niddhaḥ<\/i> to the words and the idea with which he started, the
\nRishi marks the close of the first movement of thought.<\/font> 
\n<\/font> <\/p>\n

\nPage \u2013 502<\/font><\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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