{"id":3212,"date":"2013-07-13T01:46:41","date_gmt":"2013-07-13T01:46:41","guid":{"rendered":"http:\/\/localhost\/?p=3212"},"modified":"2013-07-13T01:46:41","modified_gmt":"2013-07-13T01:46:41","slug":"08-the-rigveda-vol-writings-in-bengali-translation","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/writings-in-bengali-translation\/08-the-rigveda-vol-writings-in-bengali-translation","title":{"rendered":"-08_The Rigveda.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nThe Rigveda <\/font><\/b><\/p>\n

\n <\/p>\n

\nA new view of the Rigveda is being published in the ‘Arya’
\nunder the caption of ‘The Secret of the Veda’. The translations here have been
\ndone according to that view which maintains that the real meaning of the Veda is
\nspiritual and, being extremely profound and secret, is wrapped in symbolic
\nwords, various images, and expressions used in the performance of sacrifice. Though impenetrable to the ordinary
\nperson, this covering was, to the initiate in the Veda, only a
\ntransparent object which revealed all the limbs of the Truth.
\nWe have to look for the spiritual significance -behind the
\nimages. If we can discover the ‘secret name’ of the gods and
\ntheir respective functions, the sense of the code words,
\n‘go, aśva, somarasa,<\/i> etc., the works of the daityas<\/i> the demons,
\nand their inner meaning, the import of the Vedic metaphors
\nand legends, then the significance of the Veda will become
\nmore or less clear. Of course, the true and subtle comprehension of its meaning comes only by a special knowledge and as
\nthe result of sadhana, and not by mere study of the Veda
\nwithout any sadhana. <\/font><\/p>\n

\nI wish to present these Vedic truths to the Bengali readers.
\nFor the present 1 shall talk only about the subject matter of
\nis the Veda. It is the eternal theme. The world exists in the Brahman but the truth of the Brahman cannot be seized by
\nit he intellect. The Rishi Agastya speaks of It as tat adbhutam,
\n<\/i>above all, beyond all time. Has any one ever known It, now
\nor in the past? It vibrates in the consciousness of every one,
\n; I yet, the moment the intellect tries to examine It from near,  That disappears. The image of the Kena Upanishad has also
\nthe same significance: Indra rushes towards the Brahman but
\nwhen he is quite close, the Brahman vanishes. Yet That is <\/font><\/p>\n

\nPage-42<\/font><\/p>\n

\n

\nknowable, as a divine Being. <\/font><\/p>\n

\nThe Divine is also adbhuta,<\/i> mysterious, but he manifests
\nhimself in three fundamentals, that is to say, God is pure
\nExistence, Consciousness-Force and Bliss. It is possible to
\nrealise God in the principle of Bliss. Under various different
\nnames and forms, God pervades and upholds the universe.
\nThese names and forms are the Vedic gods. <\/font><\/p>\n

\nThe Veda speaks about two seas, one above and the other
\nbelow the manifested world; below, it is the apraketa hrdya
\n<\/i>or hrtsamudra,<\/i> the concealed sea which is known in English
\nas the Subconscient and, above, it is the sea of pure
\nExistence which is called in English the Superconscjent_.
\nThese two are known as caves or hidden truths. Brahmanaspati brings out the manifestation from the Subconscient by
\nthe World. Rudra enters the life-principle and illumines it
\nwith his mighty power, pulls it upward by Force and drives it
\nviolently along the path towards its destination; Vishnu by
\nhis pervading power upholds the constantly flowing sea of
\npure Existence or the seven rivers of life and guides them
\ntowards the goal. All the other gods are co-workers in the
\nmovement, helpers and agents. <\/font><\/p>\n

\nSurya, the Sun, is the god of the Truth-Light, he is ‘Savita’
\nwhen he creates or manifests, ‘Pushan’ when he nourishes,
\n‘Surya’ when he destroys the night of falsehood and gives birth
\nto the light of truth and knowledge. Agni is the tapas,<\/i> the
\nenergising power of the Consciousness-Force; he builds the
\nuniverse and dwells in all its objects: He is fire in the material
\nprinciple; desire and impulses to enjoy in the life-principle, he
\ndevours everything he gets; in the mind-principle, he is the
\nmental inspiration and the will-power; in the principle beyond
\nmind, he is the lord of the conscious force of action. <\/font><\/p>\n

\n <\/p>\n

\nMandala I, Sukta I.<\/i><\/font><\/p>\n

\nThe Text and Its Explanation<\/i> <\/font><\/p>\n

\n <\/p>\n

\nAgnimīde purohitam vaiāasya devam rtvijam; hotāram ratna-<\/i> <\/font><\/p>\n

\nPage-43<\/font><\/p>\n

\n

\ndhdtamam.<\/i> 1 <\/font><\/p>\n

\n"I adore the flame who is in the vicar, the divine Ritwik of <\/font><\/p>\n

\nthe Sacrifice, the summoner who founds the ecstasy." <\/font><\/p>\n

\nī<\/font><\/i>de\u2014bhajāni, prāthaye, kāmaye:<\/i> I adore. <\/font><\/p>\n

\npurohitam\u2014<\/i>one who sits in front of the sacrifice; representative of the sacrificer and performer of the sacrifice. <\/font><\/p>\n

\nrtvijam\u2014<\/i>one who performs the sacrifice according to the
\n<\/b>time, the place and the occasion. <\/font><\/p>\n

\nhotdram\u2014<\/i>one who by invoking the gods accomplishes the
\nsacrifice. <\/font><\/p>\n

\nratnadhā\u2014<\/i>Sayana gives the meaning of ‘beautiful riches’
\nto the word ‘ratna’; it would be more correct to say ‘delight-
\nful wealth.’ <\/font><\/p>\n

\ndhā\u2014<\/i>one who bears, directs or firmly establishes.’ <\/font><\/p>\n

\nAgni pūrvebhir rsibhir tdyo nutanairuta; sa devān eha vak<\/i>sati.2<\/font><\/p>\n

\nThe Flame adorable by the ancient sages is adorable too <\/font><\/p>\n

\nby the new. He brings here the Gods."
\nThe word sages <\/i>  gives the hint why they are adorable.<\/font><\/p>\n

\n eha vaksati\u2014iha āvahati:<\/i> Agni brings the Gods in his own <\/font><\/p>\n

\nchariot. <\/font><\/p>\n

\nAgninārayim asnavat posameva divediye; yaśasam vtravdt-
\ntamam.<\/i> 3 , <\/font><\/p>\n

\n"By the flame one enjoys a treasure that verily increases ¦
\nday by day, most full of hero-power." <\/font><\/p>\n

\nrayim\u2014 ayih, rayah<\/i> etc, have the same meaning as the
\nword ‘ratna’. But in the word ratna<\/i> the sense of delight is
\nmore prominent, <\/font><\/p>\n

\naśnavat\u2014asnuyāt,<\/i> obtains or enjoys., <\/font><\/p>\n

\nposam<\/i> etc, are adjectives of rayih; posam<\/i> means that
\nwhich grows, increases. <\/font><\/p>\n

\nyasasam\u2014<\/i>Sayana translates it sometimes as ‘fame’ and
\nsometimes as ‘food’. Probably its real meaning is success, <\/font><\/p>\n

\nPage-44<\/font><\/p>\n

\n

\nattainment of goal, etc. The meaning ‘radiance’ is also quite
\njust but it does not apply here. <\/font><\/p>\n

\n <\/p>\n

\nAgne yam yajnam adhvaram visvatah paribhiirasi; sa
\n<\/b>id
\n<\/b>devesu gacchati. 4<\/i> <\/font><\/p>\n

\n"O Flame! the pilgrim sacrifice on every side of which
\nthou art with the envisioning being, that truly goes among
\nthe Gods." <\/font><\/p>\n

\nadhvaram\u2014<\/i>the root ‘dhvr’<\/i> means to
\nkill. Sayana translates it as ahimsita yajna,<\/i> a sacrifice with no killings. But the
\nword adhvara<\/i> itself has come to denote sacrifice; such a
\ndevelopment is impossible for the word. The word adhvan
\n<\/i>means the path, so adhvara<\/i> must signify the voyager or one
\nhaving the form of the path. The sacrifice was the path that
\nled to the abode of the gods; at the same time, the sacrifice
\nwas well-known everywhere as the pilgrim in the abode of
\nthe gods. This meaning is right. The word adhvara<\/i> like the
\nword adhvan<\/i> derives from the root adh;<\/i> as proof, we find
\nthat both the words adhva<\/i> and adhvara<\/i> were used in the
\nsense of sky. <\/font><\/p>\n

\nparibhuh-parito jdlah<\/i> <\/font><\/p>\n

\ndevesu\u2014the<\/i> locative case indicates the destination. <\/font><\/p>\n

\nit-eva,<\/i> truly. <\/font><\/p>\n

\n <\/p>\n

\nThe Spiritual Significance.<\/i><\/font><\/p>\n

\n The Universal Sacrifice.<\/i> <\/font><\/p>\n

\n <\/p>\n

\n The universal life is like an immense sacrifice. <\/font><\/p>\n

\nGod himself is the lord of the sacrifice. God is Shiva, and
\nNature is uma. Though she carries the image of Shiva in her
\nheart, still she misses his visible form; she yearns for his
\ntangible body. This yearning is the deep significance of the
\nuniversal life. <\/font><\/p>\n

\nBut by what means can her intention be fulfilled? By
\nwhich appointed path can Nature attain the Supreme? How <\/font><\/p>\n

\nPage-45<\/font><\/p>\n

\n

\ncan she recover her own true form and that of the Supreme ?
\nHer eyes are tied with the bandage of ignorance and her feet
\nare bound with a thousand chains of matter; as if the physical
\nNature has imprisoned the infinite existence within the finite
\nand herself become the prisoner, no longer able to find the
\nlost key of the self-made prison; as if the inert vibrations of
\nthe life-energy in matter have overpowered the free and
\nunlimited Consciousness-Force and made her dumb, self-
\noblivious and unconscious; as if the infinite Bliss wandering
\nabout in the disguise of an inferior consciousness subject to
\ntrivial happiness and sorrow, has forgotten its real nature and
\nunable to remember sinks lower and lower in the bottomless
\nmire of suffering; as if the truth has been drowned under the
\nuncertain waves of falsehood. The supramental principle I
\nbeyond intellect is the foundation of the infinite Truth. The ; action of the Supermind is either forbidden in the earth-
\nconsciousness or very rare like the momentary glimmer of the
\nlightning from behind the veil. The timid, lame and dull mind
\nis again and again looking for it and by its titanic efforts may
\neven catch a glimpse of it but the authentic, infinite and
\nluminous form of the integral Truth escapes its grasp. The
\nknowledge as well as the action of mind are afflicted with the
\nsame strife, indigence and failure. Instead of the smiling and
\neffortless divine dance of the Truth-action, there is the
\nshackled attempt of the will-power of the inferior Nature
\nstruggling in agony with the inextricable bonds of truth and
\nfalsehood, virtue and vice, poison and nectar, action, inaction
\nand wrong action. The free, unhesitating, desireless,
\ntriumphant, blissful and passionate divine power of action,
\nintoxicated with the wine of oneness remains as yet
\nunrealised. Its natural and easy universal movements are
\nimpossible for the will-power of the inferior Nature. Can the
\nterrestrial Nature, ensnared in the noose of the finite and
\nuntrue ever hope to obtain that limitless Existence, that <\/font><\/p>\n

\nPage-46<\/font><\/p>\n

\n

\nboundless Consciousness-Force, and that immeasurable Bliss-
\nConsciousness, and if so, by what means? <\/font><\/p>\n

\n <\/p>\n

\n The sacrifice is the means. The sacrifice implies surrender, <\/font><\/p>\n

\nand self-immolation. What you are, what you have, what you
\nbecome in future by your own effort or by the divine grace,
\nwhat you can earn or save in the course of your action, pour
\nall like clarified butter, into the fire of divine energy, as
\noffering to the all-Blissful. By giving a tiny whole you will
\nreceive the infinite whole. The Yoga is implicit in the
\nsacrifice. The infinity, the immortality and the divine felicity
\nare legitimate results of the practice of yoga. To follow this
\npath is the means of Nature’s salvation. <\/font><\/p>\n

\nThe Universal Nature knows the secret. So with this
\nimmense hope, night and day, year in and year out, age after
\nage, sleepless and restless, she performs the sacrifice. All her
\nactions, all her endeavours are part of this cosmic ritual. She
\nimmolates everything she produces. She knows that the
\ndivine Player who is present in all, tastes the delight without
\nreserve and accepts all effort and askesis as sacrifice. He is
\nthe one who is ever slowly leading the cosmic sacrifice on the
\nordained path towards the ordained goals by detours and zigzags, through rise and fall, across knowledge, ignorance and
\ndeath. His assurance has made her fearless, unwavering and
\nindiscriminate. Moved by the unceasing and ubiquitous
\ndivine impulsion, she consciously throws all that she can lay
\nhands on, creation and killing, production and destruction,
\nknowledge and ignorance, happiness and suffering, the ripe
\nand the unripe, the beautiful and the ugly, the pure and the
\nimpure, into that huge eternal conflagration of sacrifice. The
\nsubtle arid material objects constitute the clarified butter
\nused in the sacrifice, the Jiva, the being, is-the bound animal.
\nThe Nature is constantly immolating the Jiva, fastened to the
\nslaying-post with the triple bond of mind, life and body. The
\nbond of mind is ignorance; the bond of life is suffering, <\/font><\/p>\n

\nPage-47<\/font><\/p>\n

\n

\ndesire and conflict; the bond of body is death. <\/font><\/p>\n

\nNature is shown the path of her salvation; by what means  can the Jiva in fetters be delivered? By means of sacrifice,
\nself-surrender and self-immolation. Instead of being under
\nthe domination of Nature and being offered by her, the Jiva
\nhas to rise, become the sacrificer and offer all that it
\npossesses. This indeed is the profound secret of the universe
\nthat the Purusha is not only the god of the sacrifice but the
\nobject sacrificed as well. The Purusha has surrendered into
\nthe hands of Prakriti his own mind, life and body as offering,
\nas principal means of performing the sacrifice. There is this
\nhidden motive behind his self-surrender that one day, be-
\ncoming conscious, he will take the Prakriti by the hand, make
\nher his consort and companion in the sacrifice and himself perform the ritual.
\nMan has been created to fulfil this secret longing of the Purusha who wants to
\nplay the Lila in a human body. Selfhood, immortality, the multiple infinite
\nbliss, unlimited knowledge, boundless force and immeasurable love must be
\nenjoyed in a human body, in a human consciousness. All these forms of delight exist within the
\nPurusha himself and as the Eternal he enjoys them eternally.
\nBut creating man, he is actively engaged in relishing the
\nopposite taste of oneness in the multiplicity, the infinite in
\nthe finite, the inward in the outward, the supra-sensible in
\nthe senses and the immortal existence in the terrestrial life.
\nSeated at the same time above our mind, beyond our
\nintellect in the hidden Supramental principle of the Truth
\nand in the secret plane of consciousness behind the heart
\nwithin us, in the cavern of the heart, in the concealed ocean
\nof submerged consciousness where heart, mind, life, body
\nand intellect are only little ripples, the Purusha experiences
\nthe delightful taste of the blind effort and search of the
\nPrakriti and her endeavour to establish unity by the shock of
\nduality. Above, he enjoys in knowledge; below, he enjoys in
\nignorance; he carries on these two actions simultaneously. <\/font><\/p>\n

\nPage-48<\/font><\/p>\n

\n

\nBut if he is for ever immersed in this condition, then the deep
\nintention, his supreme purpose cannot be fulfilled. That is
\nwhy the day of awakening is fixed for each human being. The
\ninner godhead will one day give up this mechanical, merit-
\nless, lower self-immolation and begin in knowledge, by,
\nchanting his own mantra, the performance of the sacrifice.
\nTo perform the sacrifice consciously and with the right
\nmantra is the ‘Karma’, the work, mentioned in the Veda. It
\nhas a double objective; a completeness in the universal
\nplurality, what is known in the Veda as the universal
\ngodhead and the universal manhood, and the realisation of
\nimmortality in the one self-being of the supreme Divine. The
\ngods mentioned in the Veda under the names Indra, Agni,
\nVaruna are not the inferior small godheads of later days
\ndisdained by the common people; they are different forms of
\nthe Divine, powerful and luminous. And this immortality is
\nnot the puerile heaven described in the Puranas, but the
\nsvar,<\/i> the world of Divine Truth desired by the Vedic Rishis,
\nthe establishment of the Infinite Existence; the immortality
\nmentioned in the Veda is the infinite Being and Conscious-
\nness of the Existence-Consciousness-Bliss. <\/font><\/p>\n

\n <\/p>\n

\nMandala 1, Sukta 17<\/i> <\/font><\/p>\n

\n <\/p>\n

\n1. O Indra, O Varuna, you indeed are emperors; we welcome you as our protectors; you two, rise in us in that state. <\/font><\/p>\n

\n2. Because you come to protect the sacrifice of the wise
\nwho can uphold the power, you indeed are supporters of all
\naction. <\/font><\/p>\n

\n3. Enjoy, as you desire, the abundance of delight in the
\ninstrument. O Indra, O Varuna, we want to4ive very close to
\nyou. <\/font><\/p>\n

\n4. May we remain established under the strong domination
\nof the powers and the helpful thoughts which increase our
\ninner wealth. <\/font><\/p>\n

\nPage-49<\/font><\/p>\n

\n

\n5.<\/i> O Indra, become the desired lord of all that brings
\npower; and you, Varuna, of all that is vast and great. <\/font><\/p>\n

\n6. Under the protection of you two, may we live happily
\nand peacefully and become capable of deep meditation. May
\nour purification be complete. <\/font><\/p>\n

\n7.O Indra, O Varuna, we perform sacrifice with the hope
\nto obtain many-hued felicity from you. Make us always
\nvictorious. <\/font><\/p>\n

\n8. 0 Indra, O Varuna, may all the faculties of the intellect
\nsubmit to you; by establishing yourselves in these faculties,
\ngive us peace. <\/font><\/p>\n

\n9. 0 Indra, O Varuna, may you enjoy the beautiful hymn
\nwhich we offer you as sacrifice; you indeed nourish and fulfil
\nthese words of prayer. <\/font><\/p>\n

\n <\/p>\n

\nCommentary<\/i> <\/font><\/p>\n

\n <\/p>\n

\nWhenever the ancient Rishis prayed for the help of the
\ngods in the spiritual battle against the formidable attack of
\nthe inner enemies, for the establishment of fulness, the
\ndurable and compact state of force in the mind as they
\nbecame aware of their own incompleteness after going a little
\nway on the path of sadhana, or else when they invoked the
\ngods to found, increase and protect the plenitude, of inner
\nillumination and delight, we find that, to express their
\nfeelings, they often addressed the gods in pairs, in the same
\nhymn and in identical words. The two Ashwins, Indra and
\nVayu, Mitra and Varuna are typical examples of this combination .In this hymn by combining, not Indra and Vayu, or
\nMitra and Varuna, but Indra and Varuna, Medhatithi of the
\nline of Kanva is praying for delight, high accomplishment¦
\nand peace. His mood is now lofty, vast and tranquil. Ht
\nwants a free and elevated action. He wants a mighty, fiery
\nspirit but a might which will be founded on a pure, deep and<\/font><\/p>\n

\nPage-50 <\/font><\/p>\n

\n

\npermanent knowledge, and an ardour which shall fly in the
\nsky of action, borne by the two immense wings of peace; even while floating on the infinite ocean of Ananda and
\nbeing tossed about in the colourful waves of delight, he
\nwants the experience of that tranquillity, greatness and
\nstability. He is unwilling to dive and lose his consciousness in
\nthat ocean, unwilling to sink and rise alternately, buffeted by
\nits waves. Indra and Varuna are worthy gods who can help to
\nrealise this sublime aspiration. Indra is the king and Varuna
\nis the emperor. The mental ardour and energy from which
\nproceed all the functions of mind, its existence and effective-
\nness are given by Indra who also protects them from the
\nattacks of the Vritras, the demons. All the noble and
\ngenerous moods of mind and character, for want of which,
\narrogance, narrowness, weakness or indolence inevitably
\nresult in thought and action, are established and guarded by
\nVaruna. That is why right in the beginning of this Sukta,
\nRishi Medhatithi welcomes their help and friendship; indrā varunayorahamava āvrne, "O Indra,
\nO Varuna, we welcome
\nyou as our protectors", as our samrajoh, emperors, because
\nthey indeed are emperors. So idrse, in this condition or on
\nthis occasion (the state of mind which I have just described),,
\nhe invoked the delight of the gods for others and for
\nhimself,\u2014tā no mrdāta īdrśe.  <\/font><\/p>\n

\nWhen all the faculties and efforts of body, life,
\nmind and the supramental part are poised in equality and self-contained in their respective places; when no one has domination over the being, and there is no revolt or anarchy; when
\neach one accepts the sovereignty of its respective godhead
\nof the Higher Nature and is accustomed to execute its special
\nwork with joy at the time and in the measure fixed by the
\nDivine; when the Being is Lord of its own dominion, real
\nemperor over the inner kingdom of its instrument; when
\nthere is deep peace along with a mighty luminous and <\/font><\/p>\n

\nPage-51<\/font><\/p>\n

\n

\nboundless power of action, when all its faculties listen to its
\norder and accomplish the work perfectly with mutual co-
\noperation for the joy of the being, or when it tastes fathomless peace and ineffable delight by plunging into a deep, shadowless inaction at will: such a state of being was called
\nby the Vedantists of the earliest times the kingdom (dominion over self) or the empire (dominion over others). Indra
\nand Varuna particularly are masters of this state; they are
\nemperors. Indra when he becomes emperor sets in motion all
\nthe faculties, and Varuna when he becomes emperor governs
\nthe faculties and exalts them. <\/font><\/p>\n

\nBut all are not qualified to receive the help of these two
\nsublime immortals. Only when one has knowledge and is
\nestablished in tranquillity, can he claim their help. One has
\nto be vipra,<\/u> a māvān. The word vipra does not mean a
\nBrahmin; the root vi; signifies to manifest, to illumine and the
\nroot vip means the play or vibration or full flooding of
\nmanifestation, illumination; one in whose mind the knowledge has dawned, the door of whose mind is open for the
\nmighty play of knowledge, he is verily the vipra- The root ma
\nsignifies ‘to hold’. The mother holds the child in her womb,
\nthat is why she is known as mātā. The founder and life of all
\naction, the god Vayu. is known as Matarisyan. "he who
\nextends himself in the Mother or the container^ the sky"\u2014
\nthe sky which holds in its womb the birth, the play and the
\ndeath of all creatures and beings and yet remains for ever
\nserene and unperturbed. One who is patient like the sky that
\nhas the power to contain and endure the wild play and
\nremain silently plunged in its happiness even when the
\nviolent cyclone cleaves the horizon with lightnings and
\nroaring madly smites down trees, animals and houses in a
\nfurious and destructive dance of divine rapture, one who can
\nturn his own body into an open space for the play of
\nunbearable physical and vital pain and yet remain impassive, <\/font><\/p>\n

\nPage-52<\/font><\/p>\n

\n

\n full of self-delight, capable of withstanding it like a witness,
\nhe, indeed, is a māvān. When such a māvān is vipra,
\n(illumined), when such a serene knower offers his body as
\nthe altar of sacrifice and calls on the gods, then Indra and
\nVaruna move freely in it, sometimes they come even of their
\nown accord, protect the oblation, become the support and
\nfoundation, dhartārā carsanīnām (‘You are indeed the
\nupholders of all action’), of all his desired actions and bestow
\nupon him great felicity, power and illumination of knowledge. <\/font><\/p>\n

\n <\/p>\n

\nMandala 1, Sukta 75 <\/font><\/p>\n

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

\n <\/p>\n

\n1. O Flame, what I am expressing is very wide and vast,
\nan object of enjoyment for the gods; devour it with love; <\/font><\/p>\n

\ntake all these offerings in thy mouth. <\/font><\/p>\n

\n2. O Divine Energy! thou art the most powerful of all the
\npowers and the highest divinity, may the sacred hymn of my
\nheart which I am uttering become thy favourite, and thou the
\ntriumphant enjoyer of what I desire. <\/font><\/p>\n

\n3. O Divine Energy! O Flame! who is thy comrade, who is
\nthy brother in the world? Who is able to extend that
\nfriendship which leads to the Divine? Who art Thou? In
\nwhose heart has Agni found shelter ? <\/font><\/p>\n

\n4. O Agni, thou indeed art brother of all living beings,
\nbeloved friend of the world; thou indeed art the comrade,
\nthou art desired by thy comrades. <\/font><\/p>\n

\n5. Sacrifice for us to Mitra and Varuna, sacrifice to the
\ngods, to the vast Truth; O Agni, that Truth is thy own home.
\nEstablish the sacrifice in that goal. <\/font><\/p>\n

\n
\nMandala 3, Sukta 46<\/font><\/i><\/p>\n

\n <\/p>\n

\n1. Very noble are the heroic deeds of mighty Indra, the
\nthunderer, the .bearer of the Word, warrior and powerful <\/font><\/p>\n

\nPage-53<\/font><\/p>\n

\n

\nemperor, the ever young god resplendent, imperishable and
\npossessor of tranquil strength. <\/font><\/p>\n

\n2. O Great, O Puissant, thou art great; by the action of
\nthy expansive power forcefully wrest from others the wealth
\nwe desire. Thou art one. king of all that is visible in the
\nwhole universe; inspire man in the battle; establish him in
\nthe abode of peace, worthy of conquest. <\/font><\/p>\n

\n3. Indra manifesting himself as radiance crosses
\nall measures of the universe surpassing even the gods in every way
\nand infinitely he becomes inaccessible to them. This power
\nthat drives straight, by his strength in the mental world,
\nsurpasses the wide material universe and the great vital
\nworld. <\/font><\/p>\n

\n4. Into this wide and deep, violent and powerful from his
\nvery birth, all-manifesting ocean-like Indra, the ordainer of
\nall thoughts, enter the intoxicating universal currents of
\ndelight like fast-flowing rivers issuing from the mouth of the
\nmental world. <\/font><\/p>\n

\n5. O puissant Indra, for the satisfaction of thy desire, the
\nmental world and the material universe hold this wine of
\nfelicity as a mother holds the unborn child. The priest who
\naccomplishes the sacrifice is for thy sake only, O Bull; he
\ndrives the flow of delight so that thou mayst drink it; he
\nrefines that delight for thy sake only. <\/font><\/p>\n

\n <\/p>\n

\n
\nMandala 9, Sukta I. <\/font><\/p>\n

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

\n <\/p>\n

\nI. O Soma, flow in most delicious, most intoxicating and 
\npure currents; thou hast been distilled so that Indra may
\ndrink thee. <\/font><\/p>\n

\nPage-54<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Rigveda   A new view of the Rigveda is being published in the ‘Arya’ under the caption of ‘The Secret of the Veda’. The…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64],"tags":[],"class_list":["post-3212","post","type-post","status-publish","format-standard","hentry","category-writings-in-bengali-translation","wpcat-64-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3212","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=3212"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3212\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3212"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3212"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3212"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}