{"id":839,"date":"2013-07-13T01:30:44","date_gmt":"2013-07-13T01:30:44","guid":{"rendered":"http:\/\/localhost\/?p=839"},"modified":"2013-07-13T01:30:44","modified_gmt":"2013-07-13T01:30:44","slug":"83-hymn-in-praise-of-indra-vol-10-the-secret-of-the-veda-volume-10","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/10-the-secret-of-the-veda-volume-10\/83-hymn-in-praise-of-indra-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-83_Hymn in Praise of Indra.htm"},"content":{"rendered":"\n\n
\n

\nP<\/font>ART <\/font>
\nF<\/font>OUR<\/font><\/b> <\/p>\n

\nOTHER HYMNS<\/font><\/b><\/p>\n

 <\/p>\n

\nHYMN IN PRAISE OF INDRA <\/font>
\n<\/b> <\/p>\n

\nI.5<\/font> <\/b><\/p>\n

\n \n<\/p>\n

\n"But approach, but sit down, sing out towards Indra,
\nO friends
\nwho bear the burden of the psalm."<\/font><\/p>\n

\nस्तोम <\/font>
\n(stoma<\/i>). From <\/font>
\nस्तु <\/font>
\n(stu<\/i>) to establish firmly. Stoma is the
\npsalm, the hymn of praise; it is the expression in the potency
\nof speech of those qualities in the Lord of Mental Force,
\n\u2014 or whatever other Master of being is praised, \u2014 which the
\nsadhaka is either calling to his aid or aspires to bring out in his
\nown being and activity. The expression of a quality in inspired
\nand rhythmic speech tends by the essential nature of Mantra to
\nbring forward and establish in habitual action that which was
\nformerly latent or vague in the nature. For this reason the psalm
\nis stoma, that which establishes or confirms, as the prayer is uktha<\/i>, that which desires or wills, and the simple hymn is
\ngāyatra<\/i>, that which brings up and sets in motion, or śamsa<\/i>, that which
\nbrings out into the field of expression.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"When the nectar has been distilled, then it is Indra I take
\nfor friends, the mightiest of all that is mighty, the lord of all
\nhighest desirable things."<\/font><\/p>\n

\nपुरूतमं पुरूणाम् <\/font>
\n(purūtamam purūṇām<\/i>). Sayana’s
\nfar-fetched and violent gloss, "waster of many (foes), lord of many possessions",
\nis an entirely needless violation of the plain sense of the words. <\/font>
\nपुरूतमं पुरूणाम् <\/font>
\n(purūtamam purūṇām<\/i>) can have only one
\nmeaning and grammatical connection, "most <\/font>
\nपुरू <\/font>
\n(puru<\/i>) among all
\nthat are <\/font>
\nपुरू <\/font>
\n(puru<\/i>)," just as <\/font>
\nईशानं वार्याणाम्<\/font> (īśānam vāryāṇām<\/i>) means
\n"master among all that is supreme", <\/font>
\nवार्य <\/font>
\n(vārya<\/i>) may indeed
\nmean "desirable", very much in the underlying sense of <\/font>
\nवर <\/font>
\n (vara), a boon but "supreme", rather than "desirable" chimes with
\n<\/font>
\nईशान <\/font>
\n(īśāna<\/i>) and suits the balance of the phrases.<\/font><\/p>\n

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

\n

\nसचा <\/font>
\n(sacā<\/i>) is accepted invariably by the grammarians as an
\nadverb in the sense of "together" formed from root <\/font>
\nसच् <\/font>
\n(sac<\/i>) to adhere, to accompany. But is it certain that the word has no
\nother sense in the Veda ? The arrangement, if not the construction of the words in this line calls imperatively for a verb to
\nconnect <\/font>
\nइन्द्र <\/font>
\n(indra<\/i>) with <\/font>
\nसोमे सुते <\/font>
\n(some sute<\/i>). To read in <\/font>
\nप्र गायत अभि <\/font>
\n(pra gāyata abhi<\/i>) from the first Rik, is intolerably clumsy.
\nNow in form <\/font>
\nसचा <\/font>
\n(sacā<\/i>) may be the Active
\nimperative of <\/font>
\nसच् <\/font>
\n(sac<\/i>)<\/font><\/p>\n

\u2014 the singular would then be addressed to one of the company
\nand replace… the collective plural of the first and fourth Riks<\/font><\/p>\n

\u2014 as <\/font>
\nसचस्व <\/font>
\n (sacasva<\/i>) is its imperative Middle; or it may be more
\nnaturally, if my suggestion in connection with <\/font>
\nपृच्छा <\/font>
\n(pṛcchā<\/i>) (see
\nHymn 4) is accepted, the first person indicative present of the
\nverb used in the Active Mood and with a transitive effect. If
\n<\/font>
\nसचस्व <\/font>
\n(sacasva<\/i>) can mean "to consort with, always dwell with as
\na friend" (see Hymn 7), <\/font>
\nसचा<\/font> (sacā<\/i>) in the Active may very well
\nmean "I keep with me as a friend or comrade". The sentence
\nthen becomes natural, straightforward and simple and the sense
\nperfect and appropriate not only to the present verse, but to the
\npreceding Rik and to the Rik that follows. It provides us with
\nthe perfect logical connection and transition which is a perpetual
\nfeature of the Vedic style. In the first verse the Rishi invites his
\n"friends" or "life-companions" to sing the psalm of Indra; the
\nsecond states the object and purpose of their singing which is to
\nhave this mighty and supreme Master of things as a friend, \u2014
\nthe peculiar purpose of Madhuchchhandas as the acknowledged
\nhead of this group of sadhakas, <\/font>
\nयस्ते सखिभ्य आ
\nवरम् <\/font>(yaste sakhibhya ā varam<\/i>); the third justifies the choice of the forceful God by
\naffirming Indra’s faithful friendship and his perfect helpfulness.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

\n"It was he that was ever present to us in the union (with our
\ndesire), he ever for our felicity, he ever in the holding of our city;<\/font><\/p>\n

ever he comes to us with gifts of substance (in his hands)."<\/font><\/p>\n

\nThe emphasis is on <\/font>
\nस: <\/font>
\n(saḥ<\/i>) which is, therefore, repeated
\nwith each case of application, <\/font>
\nस योगे स राये स पुरंध्याम् <\/font>
\n(sa yoge,
\nsa rāye, sa puramdhyām<\/i>), and <\/font>
\nघा<\/font> (ghā<\/i>) serves to bring out the<\/font><\/p>\n

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

\n

\nintention of the Rishi to emphasise the word. He is explaining
\nwhy it is towards Indra, <\/font>
\nइन्द्रमभि <\/font>
\n(indramabhi<\/i>), that the psalm
\nmust be upheld; for it is Indra that is there always in the getting
\nof our desire, Indra always when felicity is the result of our active
\nconsciousness, Indra always when our getting and our felicity
\nare attacked and our city has to be held against the Dasyus, the
\nrobbers, the foes. He comes to us always bringing fresh substance
\nto our mental faculties, increased resources of mental force for
\nour active consciousness. <\/font>
\nभुवत्, गमत्  <\/font>
\n(bhuvat, gamat<\/i>) \u2014 the habitual past, formed direct from the proper stem <\/font>
\nभू, गम् <\/font>
\n(bhū, gam<\/i>). I accept <\/font>
\nराये<\/font> (rāye<\/i>) as the usual dative, although I do not feel at
\nall certain that we are not sometimes in the presence of a form
\n<\/font>
\nराय: <\/font>
\n(rāyaḥ<\/i>) and this <\/font>
\nराये<\/font> (rāye<\/i>) like <\/font>
\nयोगे
\n<\/font>(yoge<\/i>) and <\/font>
\nपुरंध्याम् <\/font>
\n(puramdhyām<\/i>) a locative.<\/font><\/p>\n

\nयोग <\/font>
\n(yoga<\/i>). The idea of Yoga in all its Vedic senses is the
\nreaching out of the being in us to unite itself with being expressed
\nin other persons, objects or forces, whether in the form of application of effort, contact of consciousness or acquisition of
\nthings desired.<\/font><\/p>\n

\nपुरंध्याम् <\/font>
\n(puramdhyām<\/i>). I can accept neither <\/font>
\nयोषिति (<\/font>yoṣiti<\/i>) nor his <\/font>
\nबहुविधायां बुध्धौ <\/font>
\n(bahuvidhāyām buddhau<\/i>); his
\nconstruction of <\/font>
\nपुरम् <\/font>
\n(puram<\/i>) \u2014 <\/font>
\nबहु <\/font>
\n(bahu<\/i>) with <\/font>
\nधि <\/font>
\n (dhi<\/i>) \u2014 <\/font>
\nबुद्धि <\/font>
\n(buddhi<\/i>) is almost grotesque in its violence, <\/font>
\nपुर् <\/font>
\n(pur<\/i>) is that which
\nis filled or that which contains and protects, the city, the ādhāra<\/i>, this nine-gated city of ours in which we guard our gettings
\nand enjoy our felicity; <\/font>
\nधि:<\/font> (dhiḥ<\/i>) is holding, supporting. Always
\nattacked by spiritual enemies, Dasyus, Rakshasas, Daityas,
\nVritras, Panis, it has to be maintained and upheld by the strength
\nof the gods, Indra first, Indra always, Indra foremost.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"Sing to that Indra whose steeds no foeman in our battles
\ncan withstand in the shock."<\/font><\/p>\n

\nसंस्थे <\/font>
\n(samsthe<\/i>). Sayana’s construction <\/font>
\nयस्य रथे
\n(युक्तौ) हरी
\n<\/font> (yasya rathe [yuktau] harī<\/i>) seems to me in the last degree forced
\nand impossible. If <\/font>
\nसंस्थ <\/font>
\n(samstha<\/i>) means <\/font>
\nरथ <\/font>
\n (ratha<\/i>), and <\/font>
\nबृण्वते <\/font>
\n (vṛṇvate<\/i>) means <\/font>
\nसंभजन्ते <\/font>
\n (sambhajante<\/i>), the only sense can be that<\/font><\/p>\n

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

\n

\nIndra’s enemies in Indra’s chariot do not approve of his horse!
\nWe must find more possible sense for <\/font>
\nसंस्थ <\/font>
\n(samstha<\/i>). In connection
\nwith battles, it may well mean the meeting and locked struggle
\nof his enemies, and <\/font>
\nबृण्वते <\/font>
\n(vṛṇvate<\/i>) well having the sense which
\nwe find so often, of checking, obstructing or successfully opposing. When Indra
\nand the enemy stand struggling together in the shock of battle, they cannot
\nsucceed in restraining the progress of his car; it forces always the obstacle and moves forward
\nto its goal. The verse following on the <\/font>
\nआ भुवत् पुरंध्याम् <\/font>
\n(ā bhuvat
\npuramdhyām<\/i>) of the last Rik and ending in the resumption of the
\nfirst idea closes appropriately in the word <\/font>
\nगायत <\/font>
\n(gāyata<\/i>) and with
\ntrue Vedic perfection of the minutiae of style, the train of thought
\nstarted by a <\/font>
\nप्र गायत <\/font>
\n(pra gāyata<\/i>) and brought out by <\/font>
\nईन्द्रं सचा <\/font>
\n (indram
\nsacā<\/i>).<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"Distilled for purification are these juices of the Soma;<\/font><\/p>\n

pure, they are spent for thy manifestation, able then to bear their
\nown intensity."<\/font><\/p>\n

\nसुतपाव्ने <\/font>
\n(sutapāvne<\/i>). <\/font>
\nसोमस्य पानकर्त्रे <\/font>
\n (somasya pānakartre<\/i>), says
\nSayana, and he is well within his rights, for <\/font>
\nपावन्
\n<\/font>(pāvan<\/i>) would
\nundoubtedly be in later Sanskrit a noun of the agent and so taken
\nin this passage, it makes good sense. "Here are these Somas
\ndistilled for the Soma drinker." But, as European scholars have
\ndiscovered, in the old Aryan tongue the dative <\/font>
\nअने <\/font>
\n(ane<\/i>) was used
\nverbally to express the action, no less than the agent, and appears
\ndisguised in the Greek infinitive nai, enai <\/i>while the shorter form
\n<\/font>
\nअन् <\/font>
\n(an<\/i>) dative or nominative appears as the ordinary Greek infinitive ein<\/i>. Old Aryan <\/font>
\nअसन् <\/font>
\n(asan<\/i>) for being remains in Greek as
\neinai <\/i>to be; <\/font>
\nदावन् <\/font>
\n(dāvan<\/i>) for giving as dounai <\/i>to give; <\/font>
\nभुवन् <\/font>
\n(bhuvan<\/i>) for becoming as
\nphuein <\/i>to become; <\/font>
\nश्रुवन् <\/font>
\n(śruvan<\/i>) for hearing
\nas kluein <\/i>to hear. Can we hold that this ancient Aryan form persists in the Veda, in such forms as <\/font>
\nपावने, दावने <\/font>
\n (pāvane, dāvane<\/i>)?
\nThe hypothesis is tenable. In that case, however, we should land ourselves in
\nour passage in a piece of grotesque bathos, "these Soma-juices have been
\ndistilled for the purpose of drinking Soma"! If we have to accept the idea of drinking for <\/font>
\nपावन् <\/font> <\/p>\n

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

\n

\n(pāvan<\/i>), Sayana’s interpretation is infinitely to be preferred.
\nBut <\/font>
\nपावन् <\/font>
\n(pāvan<\/i>) occurs to us naturally as of the same
\nform as <\/font>
\nदावन् <\/font>
\n( dāvan<\/i>), by the addition of <\/font>
\nअन्, <\/font>
\n (an<\/i>) to the root <\/font>
\nपा <\/font>
\n (pā<\/i>) to drink, with the intercalary euphonious <\/font>
\nव <\/font>
\n(va<\/i>) which we
\nfind established in Tamil and surviving in Sanskrit forms like <\/font>
\nब्रुवन्
\n, स्तुवे <\/font>
\n (bruvan, stuve<\/i>), yet <\/font>
\nपावन् <\/font>
\n (pāvan<\/i>) may equally derive
\nfrom the root <\/font>
\nपू <\/font>
\n(pū<\/i>) to purify by modification of the root vowel,
\nas in <\/font>
\nपावक <\/font>
\n (pāvaka<\/i>) and <\/font>
\nपावन <\/font>
\n(pāvan<\/i>) before the termination <\/font>
\nअन् <\/font>
\n(an<\/i>). If we accept this account of
\nsutapāvne<\/i>, we get a deep and
\nfruitful significance thoroughly in harmony with the subtle, suggestive and pregnant style of the hymns of Madhuchchhandas.
\nThe nectar juices are distilled for the primary process of purification of what has been distilled, <\/font>
\nसुतपावने <\/font>
\n(sutapāvne<\/i>); when they are
\npurified, <\/font>
\nशुचय: <\/font>
\n(śucayaḥ<\/i>), they then come into use <\/font>
\nयन्ति वीतये<\/font> (yanti vītaye<\/i>), because they are then <\/font>
\nदध्याशिर:  <\/font>
\n(dadhyāśiraḥ<\/i>).
\nThe presence of the epithet <\/font>
\nशुचय:<\/font> (śucayaḥ<\/i>) becomes at once intelligible;<\/font><\/p>\n

otherwise an ornate epithet, not without
\nmeaning, but not really needed, it becomes in this rendering a word of capital
\nimportance, logically accessory and indeed inevitable in the context, <\/font>
\nदध्याशिर: <\/font>
\n(dadhyāśiraḥ<\/i>), led up to naturally by <\/font>
\nशुचय:<\/font>(śucayaḥ<\/i>), and comes with equal inevitability as the climax of the sentence
\nand the thought.<\/font><\/p>\n

\nवीतये
\n<\/font>(vītaye<\/i>). Sayana says <\/font>
\nभक्षणार्थे <\/font>
\n(bhaksanārthe<\/i>),
\nbut he gives other significances also for <\/font>
\nवी <\/font>
\n(vī<\/i>) <\/font>
\nगतिव्याप्तिप्रजननकान्त्यसनखादनेष्विति <\/font>
\n(gati-vyāpti-prajanana-kanti-asana-khādaneṣviti<\/i>). In the sense of
\ngoing, as in the familiar classical <\/font>
\nवीत <\/font>
\n(vīta<\/i>), <\/font>
\nवी <\/font>
\n (vī<\/i>) is sometimes
\nthe compound of <\/font>
\nवि+इ <\/font>
\n (vi<\/i>+i<\/i>) to go, but the verb we have in <\/font>
\nवीतये <\/font>
\n(vītaye<\/i>)
\nis rather the long form <\/font>
\nवी <\/font>
\n(vī<\/i>) of the primary root <\/font>
\nवि <\/font>
\n(vi<\/i>) to manifest, open, shine, be born, appear, produce, grow,
\nspread, extend, move, still surviving in <\/font>
\nवयस्, वियत्, वयुनम्<\/font>, (vayas,
\nviyat, vayunam<\/i>). The rendering <\/font>
\nखादन <\/font>
\n(khādana<\/i>) strikes me as an
\nadditional sense forced upon it by the ceremonialists in order to
\nbring this crucial Vedic term within the scope of their ritualistic
\nconceptions. I take it, in the Veda, in its natural sense of manifestation, appearance, bringing out or expansion. The word
\n<\/font>
\nवीति <\/font>
\n(vīti<\/i>) describes the capital process of Vedic Yoga, the manifestation for formation and activity of that which is in us unmanifest, vague or inactive. It is <\/font>
\nवीतये <\/font>
\n(vītaye<\/i>) or <\/font>
\nदेववीतये<\/font>  (devavītaye<\/i>), <\/font>
\n <\/p>\n

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

\n

\nfor manifestation of the gods or of the powers and activities which they represent that the Vedic sacrificer is initiated
\nand conducted internally in subjective meditation and surrender,
\nexternally in objective worship and oblation. The Soma juices
\npurified <\/font><\/p>\n

यन्ति वीतये <\/font>
\n(yanti vītaye<\/i>) go to manifest, are spent for
\nmanifestation, \u2014 in this case, as we see in the next verse <\/font><\/p>\n

वृध्धो अजायथा: <\/font>
\n(vṛddho ajāyathāḥ<\/i>), \u2014 of Indra, the god of the hymn,
\nMaster of mental force.<\/font><\/p>\n

\n

दधि \u2014 आशिर: <\/font>
\n (dadhi\u2014āśiraḥ<\/i>). This expression must either
\nconsist of two separate words <\/font><\/p>\n

दधि <\/font>
\n(dadhi<\/i>) and <\/font><\/p>\n

आशिर: <\/font>
\n (āśiraḥ<\/i>) wrongly combined in the Padapatha or it is a compound \u2014 as
\nSayana takes it\u2014epithet, of <\/font><\/p>\n

सोमास:
\n<\/font>(somāsaḥ<\/i>). In the
\nfirst case, <\/font><\/p>\n

दधि <\/font>
\n(dadhi<\/i>) may mean curd and <\/font><\/p>\n

आशिर: <\/font>
\n(āśiraḥ<\/i>) milk, used
\nin the plural to express several helpings of milk; we shall have then to
\ntranslate ritualistically, "here are (Somas) distilled for the Soma drinker and
\nhere, purified, go Somas, curd and milks for eating." Let those take it so who
\nwill and reconcile as they may its puerility with the loftiness of the verse
\nthat precedes and subtlety of the verse that follows. But it is clear from the
\nconstruction and arrangement of words that <\/font><\/p>\n

दधि-आशिर <\/font>
\n: (dadhi-āśirah<\/i>) is an epithet of
\n<\/font><\/p>\n

सोमास:
\n<\/font>(somāsaḥ<\/i>). Sayana’s explanation is too wonderfully complex
\nfor acceptation; nor can <\/font><\/p>\n

दधि-आशिर:<\/font>(dadhi-āśiraḥ̣<\/i>)
\nmean <\/font><\/p>\n

दधि-आशिर-युक्त: <\/font>
\ndadhi-āśira-yuktaḥ<\/i>), one of the two factors in the compound
\nmay have a verbal force, the other of the governed substantive; nor in the older terms of Vedic language is there any
\ninsurmountable objection to the verb in the compound preceding the word it governs. <\/font><\/p>\n

दधि <\/font>
\n(dadhi<\/i>)
\nwill then be a verbal adjective formed by reduplication from <\/font><\/p>\n

धि <\/font><\/p>\n

 (dhi<\/i>), cf. <\/font><\/p>\n

दधिष्व <\/font><\/p>\n

(dadhiṣva<\/i>), the adjective <\/font><\/p>\n

दध्धि <\/font><\/p>\n

(daddhi<\/i>) upholding, able to uphold and
\n<\/font><\/p>\n

आशिर <\/font>
\n(āśira<\/i>) a noun expressing devouring heat, force or intensity
\nakin to the other Vedic word <\/font><\/p>\n

आशु <\/font>
\n(āśu<\/i>) more than once used adjectively in this sense by Madhuchchhandas. We get therefore
\nthe sense "able, being purified, to sustain the action of their
\nown intensity", \u2014 not, therefore, rapidly wasted so as to be
\nunable to supply the basis of delight and force necessary for
\nIndra’s action.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

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

\n

\n"Thou for the drinking of the Soma-juice straightway onward didst appear increased, O Indra, for supremacy, O great in
\nstrength."<\/font><\/p>\n

\n

अजायथा: <\/font>
\n(ajāyathāḥ<\/i>), didst appear; again the habitual past.
\nThe idea of the verse follows in logical order on the suggestions in the last. The Rishi has devoted his four verses to the
\nreasons he has to give for the preference of Indra and the hymning of Indra. He then proceeds to the offering of the Soma, the
\nwine of immortality, Ananda materialised in the delight-filled
\nvitality; it is first expressed in the terms of joy and vitality; it
\nis next purified; purified it is spent in the putting out of mental
\nforce for the manifestation of divine Mind, Indra; Indra manifests at once, <\/font><\/p>\n

सद्य:… अजायथा: <\/font>
\n(sadyaḥ…ajāyathāḥ<\/i>),
\nbut he manifests increased; a greater mental force appears than has been experienced in the past stages of the Yoga or the life. Indra
\nappears thus increased <\/font><\/p>\n

सुतस्य पीतये
\n<\/font><\/p>\n

(sutasya pītaye<\/i>) and <\/font><\/p>\n

ज्यैष्ठ्याय <\/font>
\n(jyaiṣṭhyāya<\/i>),
\nprimarily for the drinking of the joy and vitality that has been distilled,
\nsecondarily, through and as a result of the taking up of that joy and vitality
\nin the active mental consciousness for supremacy, <\/font><\/p>\n

ज्येष्ठ्य <\/font><\/p>\n

(jyaiṣhṭya<\/i>), that is to say, for full
\nmanifestation of his force in that fullness in which he is always
\nthe leader of the divine war and king and greatest of the battling
\ngods. Therefore is the appellation <\/font><\/p>\n

सुक्रतो <\/font>
\n(sukrato<\/i>) placed at the end in order
\nto explain <\/font><\/p>\n

ज्यैष्ठ्याय <\/font>
\n (jyaiṣṭhyāya<\/i>). The Lord of Mental Force is a very mighty god; therefore, when he appears in
\nhis fullness, it is always his force that takes the lead in our activity. We
\nhave in these two verses a succession of symbolic concepts in perfect logical order which express stage by stage the
\nwhole process of the divine manifestation in this lower material
\nactivity, devaviti, in Adhwara Yajna.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"May the fiery Soma-juices enter into thee,
\nO Indra, thou
\nwho hast delight in the Word; may they be peace to thee in thy
\nforward-acting awareness."<\/font><\/p>\n

\n

आशव: <\/font>
\n(āśavaḥ<\/i>)<\/font> व्याप्तिमन्त<\/font>: <\/font>
\n( <\/font>
\nvyāptimantaḥ<\/i>), says Sayana; but
\nthe epithet is then inapposite. <\/font><\/p>\n

आशु <\/font><\/p>\n

(āśu<\/i>) like <\/font><\/p>\n

आशिर <\/font><\/p>\n

(āśira<\/i>) means<\/font><\/p>\n

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

\n

\ndevouring, fiery, intense, impetuous, swift \u2014 cf. the senses of
\n<\/font><\/p>\n

आशिर <\/font>
\n(āśira<\/i>), fire, the sun, a demon. The joy and vitality are to
\npervade the mental force and, because this is to be done in the
\nforce of the word, the mantras, <\/font><\/p>\n

गिर:
\n<\/font><\/p>\n

(giraḥ<\/i>), therefore Indra is
\naddressed as <\/font><\/p>\n

गिर्वण: <\/font><\/p>\n

(girvaṇaḥ<\/i>), the word, besides, preparing after
\nthe fashion of Vedic interlinking the transition of the thought to
\nthe subject of the next verse.<\/font><\/p>\n

\n

प्रचेतसे <\/font><\/p>\n

(pracetase<\/i>). The epithet is not here merely ornamental
\nor generally descriptive; if it were, the vocative would have been
\npreferred. The use of the dative indicates clearly that <\/font><\/p>\n

प्रचेतस् <\/font>
\n(pracetas<\/i>} is meant to express the condition in which the peace is
\ndesired. The most serious obstacle of the sadhaka is the difficulty
\nof combining action with a basis of calm; when intense force
\nenters the system and is put out in activity, it brings eagerness,
\ndisturbance, trouble, and excitement of activity and exhaustion
\nof relapse. There is <\/font><\/p>\n

अशान्ति <\/font><\/p>\n

(aśānti<\/i>), absence of <\/font><\/p>\n

शम् <\/font><\/p>\n

(śam<\/i>). It is easy
\nto avoid this when there is quietude and the Ananda is merely
\nenjoyed, not utilised. But Indra, as mental force, has to be <\/font><\/p>\n

प्रचेतस् <\/font>
\n(pracetas<\/i>), consciously active, putting his consciousness
\nforward in thought and action, he has to absorb the Soma-wine
\nand lose nothing of its fire, yet preserve the peace of the liberated
\nsoul. The Soma-juices have to bring added peace with them to
\nthe active mind as well as an added force.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"Thee the hymns of praise have increased, thee, the hymns
\nof prayer, O Indra of the hundred mights; thee may (let) our
\nWords increase."<\/font><\/p>\n

\n

अवीवृधन् <\/font>
\n(avīvṛdhan<\/i>). The habitual past. In the past and as a
\nrule, praise of Indra and prayer to Indra have increased and
\nincrease the mental force; let the words also of this mantra now
\nincrease it.<\/font><\/p>\n

\n

गिर: <\/font><\/p>\n

(giraḥ<\/i>) takes up the <\/font><\/p>\n

गिर्वण:<\/font> (girvaṇaḥ<\/i>) of the last line. It is the mantra that has to make the Soma effective in increasing Indra. The thought, therefore, takes up the <\/font><\/p>\n

प्र गायत <\/font><\/p>\n

 (pra gāyata<\/i>) of the first Rik and applies it to the office which is asked of Indra,
\nfor which he has been given the Soma-wine, the general purpose<\/font><\/p>\n

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

\n

\nof the invocatory chant and the utility of this divine increase
\nin the fiery strength of the Soma offering.<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"Unimpaired in his expansion may Indra safeguard this
\nmyriad wealth (of mind) on which all our strengths are established."<\/font><\/p>\n

\n

अक्षितोति: <\/font>
\n(akṣitotiḥ<\/i>). The ritualistic interpretation of the ninth
\nRik is not unworth noting for its unadulterated clumsiness
\nand unconvincing pointlessness. Sayana takes <\/font>
\nवाजम् <\/font>
\n(vājam<\/i>) in
\nthe sense of food and supposes it to allude to the Soma. "Let
\nIndra," he renders it, "whose protection is undamaged, enjoy
\nthis food thousand-numbered, in which food are all strengths."
\nNothing is clear here except the working of a mind ignorant of
\nthe meaning of the text and compelled to hammer out a meaning
\nin harmony with tradition and ritualistic prepossessions. In the
\nlight of the symbolic interpretation, the verse like every other
\nbecomes both in sense and construction simple, straightforward,
\nlogical, well-ordered and full of subtle purpose and consummate
\ndexterity, <\/font><\/p>\n

ऊति:   <\/font>
\n(ūtiḥ<\/i>) is expansion. Indra is supposed to have
\nincreased mental force in accordance with his experience, <\/font><\/p>\n

वृध्धो अजायथा:, अवीवृधन् <\/font>
\n(vṛddho ajāyathāḥ, avīvṛdhan<\/i>), and in answer to
\nthe prayer <\/font><\/p>\n

त्वां वर्धन्तु नो गिर: <\/font>
\n (tvām vardhantu no giraḥ<\/i>) he is <\/font><\/p>\n

वृध्ध:<\/font><\/p>\n

(vṛddhaḥ<\/i>); the Rishi prays that that increased mental force may
\nremain unimpaired, <\/font><\/p>\n

अक्षित <\/font>
\n(akṣita<\/i>), and that the Lord of the Force,
\nthus preserved in the expansion of his power, may safeguard,
\npreserve or keep safe, <\/font><\/p>\n

सनेद् <\/font>
\n(saned<\/i>), this substance of mind, this rich
\nmind-stuff full of the force of Indra, <\/font><\/p>\n

सहस्रिणम् <\/font>
\n(sahasriṇam<\/i>), in which
\nall human strengths repose for their effectiveness and stability.<\/font><\/p>\n

\n

सनेद् <\/font>
\n(saned<\/i>). The group of words, <\/font><\/p>\n

सा:, साति:, सन्
\n, सनय:, सन:, सनि:, सानसि: <\/font>
\n(sāḥ<\/i>, sātiḥ, san, sanayaḥ, sanaḥ, saniḥ, sānasiḥ<\/i>), are of
\ngreat importance in the Veda. Sayana is not consistent in his
\ninterpretation of them. He applies to them his favourite ritualistic ideas of giving, favour, progeny, eating, etc. I attach to them
\ninvariably the sense of substance, permanence, safety, preservation, safeguarding. The basic sense of the roots of the
\nsa <\/i><\/font><\/p>\n

(स)<\/font>
\nfamily is substance, steadfastness, stability, solidity, <\/font><\/p>\n

सा:<\/font>
\n(sāḥ<\/i>)<\/font><\/p>\n

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

\n

\nis the Greek sws,<\/i> safe, <\/font><\/p>\n

साति: <\/font>
\n(sātiḥ)<\/i>
\nthe Greek sosis<\/i>, safety, salvation, preservation, <\/font><\/p>\n

सन् <\/font>
\n (san)<\/i> is the basis
\nof the Latin sanus,<\/i> sound, sane, in health which rests on the fundamental
\nsense "well- preserved, safe from harm", and of the Sanskrit <\/font><\/p>\n

सनत्
\n, सना, सनात् , सनातन: <\/font>
\n
\n (sanat, sanā, sanāt, sanātanaḥ),<\/i> perpetual, eternal, and <\/font><\/p>\n

सनय:, सनि:,<\/font> <\/font><\/p>\n

सन:, सानसि: <\/font>
\n(sanayaḥ, saniḥ, sanaḥ, sānasiḥ)<\/i> are its derivatives in this
\nfundamental significance. We shall find that this interpretation will illuminate
\nthe sense of every passage in which the words occur, need never be varied and
\nnever lead to either straining of sense or awkwardness of construction.<\/font>
\n<\/font><\/p>\n

\n

सहस्रम् <\/font>
\n (sahasram)<\/i> means "a thousand";
\nif that be its only significance, <\/font><\/p>\n

सहस्रिणम् <\/font>
\n (sahaśriṇam)<\/i> must mean, myriad,
\nthousand-fold, infinitely numerous or varied. I am convinced, however, that <\/font><\/p>\n

सहस<\/font>
\n(sahasra)<\/i> meant originally as an adjective plentiful or forceful, or as a
\nnoun, plenty or force; <\/font><\/p>\n

सहस्रिणम् <\/font>
\n(sahasriṇam) <\/i>would then mean "abundantly
\nplentiful" or "rich in force" In any case, it describes well the myriad-shaped
\nwealth of mind-stuff and mind-force which is the basis of all our masculine
\nactivities or practical masteries, <\/font><\/p>\n

यस्मिन्
\nविश्वानि पौंस्या <\/font>
\n(yasmin viśvani paunsyā).<\/i>
\nWe may, if we choose, take the phrase to mean "wealth counted by thousands" of
\ngold pieces or of cattle in which, says the Vedic Rishi, reside all forms of
\nhuman strength and greatness. But I am not disposed to lend the sentiment of Mammon worship to men of an early age in which strength, skill and mental resource
\nmust have been the one source and protection of wealth and not, as falsely
\nseems to be the fact in a plutocratic age, wealth the source and condition of
\nthe rest. The Vedic Rishis may have been primitive sages, but primitive savages
\ndid not hold sentiments of this kind; they valued strength and skill first,
\nwealth only as the reward of strength and skill.<\/font>
\n<\/font><\/p>\n

 <\/p>\n

\n <\/p>\n

 <\/p>\n

\n"Let not mortal men (or, let not the
\nslayers) do hurt to us, O Indra who delightest in the mantra; be the lord of our
\nbodies and give us to ward off the stroke."<\/font>
\n<\/font><\/p>\n

\n

मर्ता: <\/font>
\n(martāḥ),<\/i> Greek brotos,<\/i>
\nmortal. The Rishi has already prayed for protection of his spiritual gains
\nagainst spiritual<\/font> <\/font><\/p>\n

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

\n

\nenemies; he now prays for the safety from human blows of the
\nphysical body. But I am inclined to think that <\/font><\/p>\n

मर्ता:<\/font> (martāḥ<\/i>) here has an active rather than a passive sense; for the termination <\/font><\/p>\n

त <\/font>
\n(ta<\/i>) may have either force, <\/font><\/p>\n

मर्त: <\/font>
\n(martaḥ<\/i>) undoubtedly
\nmeans mortal in the Veda, but it is possible that it bears also the
\nsense of slayer, smiter, deadly one like <\/font><\/p>\n

मर्त<\/font> (marta<\/i>) in the Latin mors<\/i>, like the transitive sense in mortal, which means either
\nsubject to death or deadly. In any case I cannot follow Sayana in
\ntaking <\/font>तनूनाम्
\n<\/font>(tanūnām<\/i>) as subject to <\/font><\/p>\n

अभि <\/font>
\n(abhi<\/i>). I take it only
\nset to <\/font><\/p>\n

ईशान:<\/font> (īśānah<\/i>) which is otherwise otiose and pointless in the
\nsentence. The significant use of <\/font><\/p>\n

गिर्वण:<\/font> (girvaṇaḥ<\/i>) indicates that
\nthe safety from mortal strokes is also claimed as a result of the
\nVedic mantra. "Let not those who would slay, do harm against
\nus (<\/font>अभि <\/font>
\n [abhi<\/i>] in our direction); do thou Indra, lord of mental
\nforce, in the strength of the mantra, govern our bodies and when
\nthe blow comes in our direction ward it off or enable us to ward
\nit off (<\/font>यवय <\/font>
\n[yavaya<\/i>], causal)." The reference seems to me to be
\nto that power of the mental force in which the Indian yogin has
\nalways believed, the power which, substituting a divine mental
\naction for the passive helpless and vulnerable action of the
\nbody, protects the individual and turns away all attempts physical or otherwise to do him hurt. If I am right in my interpretation, we see the source of the Tantric idea of the
\nstoma <\/i>or stotra <\/i>acting as a kavaca <\/i>or mental armour around the body which
\nkeeps off the attacks of suffering, calamity, diseases, wounds
\nor death. We may note that if <\/font><\/p>\n

मर्ता: <\/font>
\n(martāḥ<\/i>) be slayers, <\/font><\/p>\n

तनूनाम् <\/font>
\n(tanūnām<\/i>) may be governed by <\/font><\/p>\n

मर्ता:<\/font> (martāḥ<\/i>); "let not the slayers
\nof the body do hurt towards us, O Indra who delightest in the
\nmantra; govern them (our bodies with thy mental force) and give
\nus to ward off the stroke." But, in any case, whether we associate
\n<\/font><\/p>\n

तनूनाम् <\/font>
\n(tanūnam<\/i>) with <\/font><\/p>\n

अभ<\/font> (abhi<\/i>) or <\/font><\/p>\n

मर्ता:<\/font> (martāḥ<\/i>)
\nor <\/font><\/p>\n

ईशान:<\/font> (īśānaḥ<\/i>), <\/font><\/p>\n

ईशान<\/font>: (īśānaḥ<\/i>)
\nmust refer back to <\/font><\/p>\n

तनूनाम् <\/font>
\n (tanūnam<\/i>). Sayana’s "ward
\noff the blow, for thou canst", is a pointless superfluity, one of
\nthose ideas which seem right and ingenious to the scholar, but
\nwould never suggest itself to the poet; least of all to a master of
\nstyle like Madhuchchhandas.<\/font><\/p>\n

\nPage <\/font>
\n\u2013 501<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

PART FOUR  OTHER HYMNS   HYMN IN PRAISE OF INDRA   I.5 "But approach, but sit down, sing out towards Indra, O friends who bear…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-839","post","type-post","status-publish","format-standard","hentry","category-10-the-secret-of-the-veda-volume-10","wpcat-17-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/839","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=839"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/839\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=839"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=839"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=839"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}