{"id":843,"date":"2013-07-13T01:30:46","date_gmt":"2013-07-13T01:30:46","guid":{"rendered":"http:\/\/localhost\/?p=843"},"modified":"2013-07-13T01:30:46","modified_gmt":"2013-07-13T01:30:46","slug":"35-the-ashwins-lords-of-bliss-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\/35-the-ashwins-lords-of-bliss-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-35_The Ashwins Lords of Bliss.htm"},"content":{"rendered":"\n\n
\n

\n
\nX<\/font><\/b> <\/p>\n

\nTHE ASHWINS, LORDS OF BLISS <\/font>
\n<\/b><\/p>\n

 <\/p>\n

\n
\nRig-veda IV.45<\/font>
\n<\/font><\/b><\/p>\n

\n <\/p>\n

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

    \n
  1. \n

    \n\tLo, that Light is rising up and the all-pervading car is being
    \nyoked on the high level of this Heaven; there are placed
    \nsatisfying delights in their triple pairs and the fourth skin
    \nof honey overflows.<\/font> <\/font><\/li>\n<\/ol>\n

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

     <\/p>\n

      \n
    1. \n

      \n\tFull of honey upward rise the delight; upward horses and
      \ncars in the wide-shinings of the Dawn and they roll aside
      \nthe veil of darkness that encompassed on every side and
      \nthey extend the lower world into a shining form like that
      \nof the luminous heaven.<\/font> <\/font><\/li>\n<\/ol>\n

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

        \n
      1. \n

        \n\tDrink of the honey with your honey-drinking mouths, for
        \nthe honey yoke your car beloved. With the honey you gladden the movements and its paths; full of honey,
        \n\tO Ashwins,
        \nis the skin that you bear.<\/font> <\/font><\/li>\n<\/ol>\n

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

          \n
        1. \n

          \n\tFull of the honey are the swans that bear you, golden-
          \nwinged, waking with the Dawn, and they come not to hurt,
          \nthey rain forth the waters, they are full of rapture and touch<\/font>
          \n\t<\/font><\/li>\n<\/ol>\n

          \nPage <\/font>
          \n\u2013 314<\/font><\/p>\n

          \n

          \nthat which holds the Rapture. Like bees to pourings of
          \nhoney you come to the Soma-offerings.<\/font> <\/font><\/p>\n

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

            \n
          1. \n

            \n\tFull of the honey the fires lead well the sacrifice and they
            \nwoo your brightness, O Ashwins, day by day, when one with
            \npurified hands, with a perfect vision, with power to go
            \nthrough to the goal, has pressed out with the pressing-stones
            \nthe honeyed Soma-wine.<\/font> <\/font><\/li>\n<\/ol>\n

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

              \n
            1. \n

              \n\tDrinking the wine near them, the. fires ride and run and extend the lower world into a shining form like that of the
              \nluminous heaven. The Sun too goes yoking his steeds; by
              \nforce of Nature’s self-arranging you move consciously
              \nalong all paths.<\/font>\u00b9 <\/font><\/li>\n<\/ol>\n

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

                \n
              1. \n

                \n\tI have declared, O Ashwins, holding the Thought in me,
                \nyour car that is undecaying and drawn by perfect steeds,
                \n\u2014 your car by which you move at once over all the worlds
                \ntowards the enjoyment rich in offerings that makes through
                \nto the goal.<\/font> <\/font><\/li>\n<\/ol>\n

                \n\u00b9Or, ‘you take knowledge of all the paths in their order.’
                \n<\/font> <\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 315<\/font><\/p>\n

                \n

                \nCOMMENTARY<\/b><\/font>
                \n<\/font>
                \n<\/b><\/p>\n

                 <\/p>\n

                The hymns of the Rig-veda addressed to
                \nthe two Shining Twins,
                \nlike those addressed to the Ribhus, are full of symbolic expressions and unintelligible without a firm clue to their symbolism. The three leading features of these hymns to the Ashwins
                \nare the praise of their chariot, their horses and their rapid all-
                \npervading movement; their seeking of honey and their joy in
                \nthe honey, madhu,<\/i> and the satisfying delights that they carry in
                \ntheir car; and their close association with the Sun, with Suryā the daughter of the Sun and with the Dawn.<\/font>
                \n<\/font><\/p>\n

                The Ashwins like the other gods descend
                \nfrom the Truth-Consciousness, the r<\/i>̣tam;<\/i> they are born or manifested from Heaven, from Dyau, the pure Mind; their movement pervades all
                \nthe worlds, \u2014 the effect of their action ranges from the body
                \nthrough the vital being and the thought to the superconscient
                \nTruth. It commences indeed from the ocean, from the vague of
                \nthe being as it emerges out of the subconscient and they conduct
                \nthe soul over the flood of these waters and prevent its foundering
                \non its voyage. They are therefore nāsatyā,<\/i> lords of the movement, leaders of the journey or voyage.<\/font>
                \n<\/font><\/p>\n

                They help man with the Truth which
                \ncomes to them especially by association with the Dawn, with Surya, lord of the
                \nTruth, and with Suryā, his daughter, but they help him more
                \ncharacteristically with the delight of being. They are lords of
                \nbliss, śubhaspatī;<\/i> their car or movement is loaded with the
                \nsatisfactions of the delight of being in all its planes, they bear the
                \nskin full of the overflowing honey; they seek the honey, the
                \nsweetness, and fill all things with it. They are therefore effective powers of the Ananda which proceeds out of the Truth-Consciousness and which manifesting itself variously in all the
                \nthree worlds maintains man in his journey. Hence their action
                \nis in all the worlds. They are especially riders or drivers of the
                \nHorse, Ashwins, as their name indicates, \u2014 they use the vitality
                \nof the human being as the motive-force of the journey: but also
                \nthey work in the thought and lead it to the Truth. They give
                \nhealth, beauty, wholeness to the body; they are the divine physicians. <\/font>
                \n <\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 316<\/font><\/p>\n

                \n

                \nOf all the gods they are the
                \nmost ready to come to
                \nman and to create for him ease and joy, āgamisthā, śubhaspatī.
                \n<\/i>For this is their peculiar and perfect function. They are essentially lords of weal, of bliss,
                \nśubhaspatī.<\/i><\/font>
                \n<\/font><\/p>\n

                This character of the Ashwins is
                \nbrought out with a continual emphasis by Vamadeva in the present hymn. In almost
                \nevery verse occurs with a constant iteration the words madhu,
                \nmadhumān,<\/i> honey, honied. It is a hymn to the sweetness of
                \nexistence; it is a chant of the delight of being.<\/font>
                \n<\/font><\/p>\n

                The great Light of lights, the Sun of
                \nTruth, the illumination
                \nof the Truth-Consciousness is rising up out of the movement of
                \nlife to create the illumined Mind, Swar, which completes the
                \nevolution of the lower triple world. Eṣa sya bhānur udiyarti.
                \n<\/i>By this rising of Sun in man, the full movement of the Ashwins
                \nbecomes possible; for by the Truth comes the realised Delight,
                \nthe heavenly beatitude. Therefore, the chariot of the Ashwins
                \nis being yoked upon the height of this Dyau, the high level or
                \nplane of the resplendent mind. That chariot is all-pervading;<\/font>
                \n<\/font>its motion goes everywhere; its speed
                \nruns freely on all planes
                \nof our consciousness. Yujyate rathaḥ parijmā divo asya sānavi.<\/i><\/font>
                \n<\/font><\/p>\n


                \nThe full all-pervading movement of the Ashwins brings with it the fullness of
                \nall the possible satisfactions of the delight of being. This is expressed
                \nsymbolically in the language of the Veda by saying that in their car are found
                \nthe satisfactions, pṛkṣāsaḥ,<\/i> in three pairs, pṛkṣāso asmin mithunā adhi trayaḥ.<\/i> The
                \nword pṛkṣa,<\/i> is rendered food in the ritual interpretation like the
                \nkindred word prayas.<\/i> The root means pleasure, fullness, satisfaction, and may have the material sense of a "delicacy" or satisfying food and the psychological sense of a delight, pleasure or
                \nsatisfaction. The satisfactions or delicacies which are carried
                \nin the car of the Ashwins are, then, in three pairs; or the phrase
                \nmay simply mean, they are three but closely associated together.
                \nIn any case, the reference is to the three kinds of satisfaction or
                \npleasure which correspond to the three movements or worlds
                \nof our progressive consciousness, \u2014satisfactions of the body,
                \nsatisfactions of vitality, satisfactions of the mind. If they are in
                \nthree pairs, then we must understand that on each plane there is
                \na double action of the delight corresponding to the double and<\/font>
                \n<\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 317<\/font><\/p>\n

                \n

                united twinhood of the Ashwins. It is
                \ndifficult in the Veda itself
                \nto distinguish between these brilliant and happy Twins or to discover what each severally represents. We have no such indication as is given us in the case of the three Ribhus. But perhaps
                \nthe Greek names of these two Dioskouroi, divo napātā,<\/i> sons of
                \nHeaven, contain a clue. Kastor, the name of the elder, seems to
                \nbe Kashitri, the Shining One; Poludeukes<\/font>\u00b9<\/font> may possibly be Purudansas, a name which occurs in the Veda as an epithet of
                \nthe Ashwins, the Manifold in activity. If so, the twin birth of the
                \nAshwins recalls the constant Vedic dualism of Power and Light,
                \nKnowledge and Will, Consciousness and Energy, go,<\/i> and aśva.
                \n<\/i>In all the satisfactions brought to us by the Ashwins these two
                \nelements are inseparably united; where the form is that of the
                \nLight or Consciousness, there Power and Energy are contained;<\/font>
                \n<\/font>where the form is that of the Power or
                \nEnergy, there Light and
                \nConsciousness are contained.<\/font> <\/font><\/p>\n

                But these three forms of satisfaction
                \nare not all that their
                \nchariot holds for us; there is something else, a fourth, a skin full
                \nof honey and out of this skin the honey breaks and overflows on
                \nevery side. Dṛtis turīyo madhuno vi rapśate.<\/i> Mind, life and body,
                \nthese are three; turīya,<\/i> the fourth plane of our consciousness,
                \nis the superconscient, the Truth-Consciousness. The Ashwins
                \nbring with them a skin, dṛti,<\/i> literally a thing cut or torn, a partial
                \nformation out of the Truth-Consciousness to contain the honey
                \nof the superconscient Beatitude; but it cannot contain it; that
                \nunconquerably abundant and infinite sweetness breaks out and
                \noverflows everywhere drenching with delight the whole of our
                \nexistence.<\/font> <\/font><\/p>\n

                With that honey the three pairs of
                \nsatisfactions, mental,
                \nvital, bodily, are impregnated by this all-pervasive overflowing
                \nplenty and they become full of its sweetness, madhumantaḥ.
                \n<\/i>And so becoming, at once they begin to move upward. Touched
                \nby the divine delight all our satisfactions in this lower world
                \nsoar upward irresistibly attracted towards the superconscient,
                \ntowards the Truth, towards the Beatitude. And with them, \u2014<\/font>
                \n<\/font><\/p>\n

                 <\/p>\n

                \n\u00b9The k of Poludeukes points
                \nto an original ś;<\/i> the name would then be purudamśas;<\/i> but
                \nsuch fluctuations between the various sibilants were common enough in the early
                \nfluid state
                \nof the Aryan tongues. <\/font> <\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 318<\/font><\/p>\n

                \n

                for, secretly or openly, consciously or
                \nsubconsciously it is the
                \ndelight of being that is the leader of our activities, \u2014 all the
                \nchariots and horses of these gods take the same soaring upward
                \nmovement. All the various movements of our being, all the forms
                \nof Force that give them their impulsion, all follow the ascending
                \nlight of Truth towards its home. Ud vām pṛkṣāso madhumanta īrate, rathā aśvāsa uṣaso vyuṣṭiṣu.<\/i><\/font>
                \n<\/font><\/p>\n

                "In the wide-shinings of the
                \nDawn" they rise; for Dawn is
                \nthe illumination of the Truth rising upon the mentality to bring
                \nthe day of full consciousness into the darkness or half-lit night
                \nof our being. She comes as Dakshina, the pure intuitive discernment on which Agni the God-force in us feeds when he aspires
                \ntowards the Truth or as Sarama, the discovering intuition, who
                \npenetrates into the cave of the subconscient where the niggard
                \nlords of sense-action have hidden the radiant herds of the Sun
                \nand gives information to Indra. Then comes the lord of luminous
                \nMind and breaks open the cave and drives upward the herds,
                \nudājat,<\/i> upwards towards the vast Truth-Consciousness, the own
                \nhome of the gods. Our conscious existence is a hill (adri)<\/i> with
                \nmany successive levels and elevations, sānūni;<\/i> the cave of the
                \nsubconscient is below; we climb upwards towards the godhead
                \nof the Truth and Bliss where are the seats of Immortality,
                \nyatrāmṛtāsa āsate.<\/i>\u00b9<\/font><\/p>\n

                By this upward movement of the chariot
                \nof the Ashwins
                \nwith its burden of uplifted and transformed satisfactions the
                \nveil of Night that encompasses the worlds of being in us is
                \nrolled away. All these worlds, mind, life, body, are opened to
                \nthe rays of the Sun of Truth. This lower world in us, rajas, is
                \n<\/i>extended and shaped by this ascending movement of all its
                \npowers and satisfactions into the very brightness of the luminous
                \nintuitive mind, Swar, which receives directly the higher Light.
                \nThe mind, the act, the vital, emotional, substantial existence,
                \nall becomes full of the glory and the intuition, the power and the
                \nlight of the divine Sun, \u2014 tat savitur vareṇyam bhargo devasya.2
                \n<\/i>The lower mental existence is transformed into an image and
                \nreflection of the higher Divine. Aporṇuvantas tama ā parīvṛtam,
                \nsvar ṇa. śukram tanvanta ā rajaḥ.<\/i><\/font> <\/font><\/p>\n

                 <\/p>\n

                \n\u00b9<\/font>Rv. K.15.2. 2 The great
                \nphrase of the Gayatri (Rv. m.62.10). <\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 319<\/font><\/p>\n

                \n

                This verse closes the general
                \ndescription of the perfect and
                \nfinal movement of the Ashwins. In the third the Rishi Vamadeva
                \nturns to his own ascension, his own offering of the Soma, his
                \nvoyage and sacrifice; he claims for it their beatific and glorifying
                \naction. The mouths of the Ashwins are made to drink of the
                \nsweetness; in his sacrifice, then, let them drink of it. Madhvaḥ
                \npibatam madhupebhir āsabhiḥ.<\/i> Let them yoke their chariot for
                \nthe honey, their chariot beloved of men; uta priyam madhune
                \nyu\u00f1jatham ratham.<\/i> For man’s movement, his progressive activity, is made by them glad in all its paths with that very honey
                \nand sweetness of the Ananda. Ā vartanim madhunā jinvathas
                \npathaḥ.<\/i> For they bear the skin full and overflowing with its
                \nhoney. Dṛtim vahethe madhumantam aśvinā.<\/i> By the action of
                \nthe Ashwins man’s progress towards the beatitude becomes
                \nitself beatific; all his travail and struggle and labour grows full
                \nof a divine delight. As it is said in the Veda that by Truth is the
                \nprogress towards the Truth, that is to say, by the growing law of
                \nthe Truth in the mental and physical consciousness we arrive
                \nfinally beyond mind and body to the superconscient Truth, so
                \nhere it is indicated that by Ananda is the progress towards the
                \nAnanda, \u2014 by a divine delight growing in all our members,
                \nin all our activities we arrive at the superconscious beatitude.<\/font>
                \n<\/font><\/p>\n

                In the upward movement the horses that
                \ndraw the chariot
                \nof the Ashwins change into birds, into swans, hamsāsaḥ.<\/i> The
                \nBird in the Veda is the symbol, very frequently, of the soul liberated and upsoaring, at other times of energies so liberated and
                \nupsoaring, winging upwards towards the heights of our being,
                \nwinging widely with a free flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy,
                \nthe Horse, aśva.<\/i> Such are the energies that draw the free car of
                \nthe Lords of Delight, when there dawns on us the Sun of the
                \nTruth. These winged movements are full of the honey showered
                \nfrom the overflowing skin, madhumantaḥ.<\/i> They are unassailable, asridhaḥ,<\/i> they come to no hurt in their flight; or, the sense
                \nmay be, they make no false or hurtful movement. And they are
                \ngolden-winged, hiraṇyaparṇāḥ.<\/i> Gold is the symbolic colour of
                \nthe light of Surya. The wings of these energies are the full,
                \nsatisfied, attaining movement, parṇa,<\/i> of his luminous knowledge.<\/font>
                \n<\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 320<\/font><\/p>\n

                \n

                For these are the birds that awake with
                \nDawn; these are the
                \nwinged energies that come forth from their nests when the feet
                \nof the daughter of Heaven press the levels of our human mentality,
                \ndivo asya sānavi.<\/i> Such are the swans that bear the swift-riding
                \nTwins. Hamsāso ye vām madhumanto asridho hiraṇyaparṇā uhuva
                \nuṣarbudhaḥ.<\/i><\/font> <\/font><\/p>\n


                \nFull of the honey these winged energies shower on us as they rise the abundance
                \nof the waters of heaven, the full outpouring of the high mental consciousness; they are instinct with
                \necstasy, with rapture, with the intoxication of the immortal wine;<\/font>
                \n<\/font>and they touch, they come into
                \nconscious contact with that superconscient being which is eternally in possession of the ecstasy,
                \nrapturous for ever with its divine intoxication. Udapruto mandino mandinispṛśah.<\/i> Drawn by them the Lords of delight come
                \nto the Rishi’s Soma-offering like bees to tricklings of honey;<\/font>
                \n<\/font>madhvo na makṣaḥ savanāni gacchathaḥ.<\/i>
                \nMakers themselves of
                \nthe sweetness, they like the bees seek whatever sweetness can
                \nserve them as their material for more delight.<\/font>
                \n<\/font><\/p>\n

                In the sacrifice the same movement of
                \ngeneral illumination
                \nalready described as the result of the ascending flight of the
                \nAshwins is now described as being effected by the aid of the fires
                \nof Agni. For the flames of the Will, the divine Force burning up in the soul,
                \nare also drenched with the overflowing sweetness and therefore they perform
                \nperfectly from day to day their great office of leading the sacrifice<\/font>\u00b9<\/font>
                \nprogressively to its goal. For that progress they woo with their flaming tongues the daily visitation of
                \nthe brilliant Ashwins who are bright with the light of the intuitive
                \nilluminations and uphold them with their thought of flashing
                \nenergy.<\/font>\u00b2<\/font> Svadhvarāso madhumanto agnaya usrā jarante prati
                \nvastor aśvinā.<\/i><\/font> <\/font><\/p>\n

                This aspiration of Agni happens when
                \nthe Sacrificer with
                \npure hands, with a perfectly discerning vision, with power in his
                \nsoul to travel to the end of its pilgrimage, to the goal of the
                \nsacrifice through all obstacles, breaking all opposers, has pressed<\/font>
                \n<\/font><\/p>\n

                 <\/p>\n

                \n\u00b9Adhvara,<\/font><\/i> the word for
                \nsacrifice, is really an adjective and the full phrase is adhvara yaj<\/i><\/font><\/font>\u00f1<\/i><\/font>a,
                \n<\/i>sacrificial action travelling on the path, the sacrifice that is of the
                \nnature of a progression or
                \njourney. Agni, the Will is the leader of the sacrifice. <\/font> <\/p>\n

                \n\u00b2Saviray<\/font><\/i><\/font>ā<\/i><\/font> dhiy<\/font><\/i><\/font>ā<\/i><\/font> Rv. 1.3.2.
                \n<\/font> <\/p>\n

                \nPage <\/font>
                \n\u2013 321<\/font><\/p>\n

                \n

                out the immortalising wine with the
                \npressing-stones and that too
                \nbecomes full of the honey of the Ashwins. Yon niktahastas
                \ntaraṇir vicakṣaṇah, somam sus<\/i><\/font>ā<\/i><\/font>va madhumantam adribhiḥ.<\/i> For
                \nthe individual’s delight in things is met by the Ashwins’ triple
                \nsatisfactions and by the fourth, the delight pouring from the
                \nTruth. The cleansed hands of the Sacrificer, niktahastaḥ,<\/i> are
                \npossibly symbolic\u00b9 of the purified physical being; the power
                \ncomes from a fulfilled life-energy; the force of clear mental vision, vicakṣaṇa,<\/i> is the sign of the truth-illumined mind. These are the
                \nconditions in mind, life and body for the overflowing of the
                \nhoney over the triple satisfactions of the Ashwins.<\/font>
                \n<\/font><\/p>\n

                When the sacrificer has thus pressed
                \nout the honey-filled
                \ndelight of things in his sacrifice, the flames of the Will are able to
                \ndrink them from near, they are not compelled to bring them
                \nmeagrely or with pain from a distant and hardly accessible plane
                \nof consciousness. Therefore, drinking immediately and freely,
                \nthey become full of an exultant force and swiftness and run and
                \nrace about over the whole field of our being to extend and build
                \nup the lower consciousness into the shining image of the world
                \nof free and luminous Mind. Ākenip<\/i><\/font>ā<\/i><\/font>so ahabhir davidhvataḥ, svar
                \nṇa śukram tanvanta <\/i><\/font> ā<\/i><\/font> rajaḥ.<\/i> The formula used is repeated with-
                \nout variations from the second Rik; but here it is the flames
                \nof the Will full of the fourfold satisfaction that do the work.
                \nThere the free upsoaring of the gods by the mere touch of the
                \nLight and without effort; here the firm labour and aspiration of
                \nman in his sacrifice. For then it is by Time, by the day, that the
                \nwork is perfected, ahabhiḥ,<\/i> by successive dawns of the Truth
                \neach with its victory over the night, by the unbroken succession
                \nof the sisters of which we have had mention in the hymn to the
                \ndivine Dawn. Man cannot seize or hold at once all that the illumination brings to him; it has to be repeated constantly so that
                \nhe may grow in the light.<\/font> <\/font><\/p>\n

                But not only the fires of the Will are
                \nat work to transform
                \nthe lower consciousness. The Sun of Truth yokes also his
                \nlustrous coursers and is in movement; sūraścid aśv<\/i><\/font>ā<\/i><\/font>n yuyuj<\/i><\/font>ā<\/i><\/font>na
                \nīyate.<\/i> The Ashwins too take. knowledge for the human consciousness <\/font>
                \n <\/font><\/p>\n

                 <\/p>\n

                \n\u00b9<\/font>The hand or arm is often, however,
                \notherwise symbolic, especially when it is two hands
                \nor arms of India that are in question. <\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 322<\/font><\/p>\n

                \n

                \nof all the paths of its progress so that
                \nit may effect a complete, harmonious and many-sided movement. This movement advancing in many paths is combined in the light of the
                \ndivine knowledge by the spontaneous self-arranging action of
                \nNature which she assumes when the will and the knowledge are
                \nwedded in the perfect harmony of a fully self-conscious, intuitively guided action. Viśvān
                \nanu svadhayā cetathas pathaḥ.<\/i><\/font>
                \n<\/font><\/p>\n

                Vamadeva closes his hymn. He has been
                \nable to hold firmly
                \nthe shining Thought with its high illumination and has expressed
                \nin himself by the shaping and fixing power of the Word the
                \nchariot, that is to say, the immortal movement of* the delight of
                \nthe Ashwins; the movement of a bliss that does not fade or grow
                \nold or exhaust itself, \u2014 it is ageless and undecaying, ajaraḥ, \u2014
                \n<\/i>because it is drawn by perfect and liberated energies and not by
                \nthe limited and soon exhausted, soon recalcitrant horses of
                \nthe human vitality. <\/b> Pra vām avocam aśvinā  dhiyamdhāḥ, rathaḥ.
                \nsvaśvo ajaro yo asti.<\/i> In this movement they traverse in a moment
                \nall the worlds of the lower consciousness, covering it with their
                \nspeeding delight, and so arrive to that universal enjoyment in man
                \nfull of his offering of the Soma-wine by which they can lead
                \nhim, puissantly entering into it, through all opposers and to the
                \ngreat goal. Yena sadyaḥ pari rajāmsi yātho haviṣmantam taraṇim
                \nbhojam accha.<\/i><\/font><\/p>\n

                \nPage <\/font>
                \n\u2013 323<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

                X  THE ASHWINS, LORDS OF BLISS   Rig-veda IV.45   Lo, that Light is rising up and the all-pervading car is being yoked on the…<\/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-843","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\/843","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=843"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/843\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=843"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=843"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=843"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}