{"id":864,"date":"2013-07-13T01:30:53","date_gmt":"2013-07-13T01:30:53","guid":{"rendered":"http:\/\/localhost\/?p=864"},"modified":"2013-07-13T01:30:53","modified_gmt":"2013-07-13T01:30:53","slug":"30-surya-savitri-creator-and-increaser-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\/30-surya-savitri-creator-and-increaser-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-30_Surya Savitri, Creator and Increaser.htm"},"content":{"rendered":"\n\n
\n

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

\nSURYA SAVITRI, CREATOR AND INCREASER <\/font><\/p>\n

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

 <\/p>\n

\n
\nRig-veda V.81<\/font>
\n<\/font><\/b><\/p>\n

 
\n <\/p>\n

    \n
  1. \n

    \n\tMen illumined yoke their mind and they yoke their thoughts
    \nto him who is illumination and largeness and clear perceiving. Knowing all phenomena he orders, sole, the Energies
    \nof the sacrifice. Vast is the affirmation in all things of Savitri,
    \nthe divine Creator.<\/font> <\/font><\/li>\n<\/ol>\n

    \n <\/p>\n

      \n
    1. \n

      \n\tAll forms he takes unto himself, the Seer, and he creates
      \nfrom them good for the twofold existence and the four
      \nfold. The Creator, the supreme Good, manifests Heaven
      \nwholly and his light pervades all as he follows the march
      \nof the Dawn.<\/font> <\/font><\/li>\n<\/ol>\n

      \n <\/p>\n

        \n
      1. \n

        \n\tIn the wake of his march the other gods also reach by his
        \nforce to the greatness of the Divinity. He has mapped out
        \nthe realms of earthly light by his mightiness, \u2014 the brilliant
        \none, the divine Creator.<\/font> <\/font><\/li>\n<\/ol>\n

        \n <\/p>\n

          \n
        1. \n

          \n\tAnd thou reachest, O Savitri, to the three luminous heavens;<\/font>
          \n\t<\/font>and thou art utterly expressed by the rays of the Sun; and<\/font>
          \n\t<\/font><\/li>\n<\/ol>\n

          \nPage <\/font>
          \n\u2013 272<\/font><\/p>\n

          \n

          \nthou encompassest the Night upon either side; and thou
          \nbecomest by the law of thy actions the lord of Love, O God.<\/font>
          \n<\/font><\/p>\n

          \n <\/p>\n

            \n
          1. \n

            \n\tAnd thou art powerful for every
            \n\tcreation; and thou be
            \ncomest the Increaser, O God, by thy movings; and thou
            \nilluminest utterly all this world of becomings. Shyavashwa
            \nhas attained to the affirmation of thee, O Savitri.<\/font>\u00b9
            \n\t<\/font><\/li>\n<\/ol>\n

            \n\u00b9<\/font>For a good idiomatic and literary translation, rendering the sense and rhythm of the original, a certain freedom in turning the Sanskrit is necessary. 1 have therefore given a more
            \nliteral version of its phrases in the body of the Commentary. <\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 273<\/font><\/p>\n

            \n

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

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

             <\/p>\n

            \nIndra with his shining hosts, the Maruts, Agni, the divine force,
            \nfulfiller of the Aryan sacrifice, are the most important deities
            \nof the Vedic system. Agni is the beginning and the end. This
            \nWill that is knowledge is the initiator of the upward effort of
            \nthe mortal towards Immortality; to this divine consciousness
            \nthat is one with divine power we arrive as the foundation of
            \nimmortal existence. Indra, lord of Swar, the luminous intelligence
            \ninto which we have to convert our obscure material mentality
            \nin order to become capable of the divine consciousness, is our
            \nchief helper. It is by the aid of Indra and the Maruts that the
            \nconversion is effected. The Maruts take our animal consciousness
            \nmade up of the impulses of the nervous mentality, possess these
            \nimpulses with their illuminations and drive them up the hill of
            \nbeing towards the world of Swar and the truths of Indra. Our
            \nmental evolution begins with these animal troops, these paśus;
            \n<\/i>they become, as we progress in the ascension, the brilliant herds
            \nof the Sun, gāvaḥ,<\/i> rays, the divine cows of the Veda. Such is
            \nthe psychological sense of the Vedic symbol.<\/font>
            \n<\/font><\/p>\n

            \nBut who, then, is Surya, the Sun, from whom these rays
            \nproceed? He is the Master of Truth, Surya the Illuminator,
            \nSavitri the Creator, Pushan the Increaser. His rays in their own
            \nnature are supramental activities of revelation, inspiration, intuition, luminous discernment, and they constitute the action of
            \nthat transcendent principle which the Vedanta calls Vijnana, the
            \nperfect knowledge, the Veda Ritam, the Truth. But these rays
            \ndescend also into the human mentality and form at its summit
            \nthe world of luminous intelligence, Swar, of which Indra is the
            \nlord.<\/font> <\/font><\/p>\n

            \nFor this Vijnana is a divine and not a human faculty. Man’s
            \nmind is not constituted of the self-luminous truth, like the divine
            \nmind; it is a sense-mentality, Manas, which can receive and
            \nunderstand<\/font>\u00b9<\/font> Truth, but is not one with it. The light of know
            \nledge has to present itself in this human understanding tempered
            \nso as to suit its forms to the capacities and limitations of the<\/font>
            \n<\/font><\/p>\n

             <\/p>\n

            \n\u00b9<\/font>The Vedic word for the understanding is dh<\/i><\/font>ī<\/i><\/font>,<\/i> that which receives and holds in place.<\/font>
            \n<\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 274<\/font><\/p>\n

            \n

            \nphysical consciousness. And it has to lead up progressively to
            \nits own true nature, to manifest successive evolutionary stages
            \nfor our mental development. Therefore the rays of Surya, as
            \nthey labour to form our mental existence, create three successive
            \nworlds of mentality one superimposed on the other, \u2014 the sensational, aesthetic and emotional mind, the pure intellect and the
            \ndivine intelligence.^ The fullness and perfection of these triple
            \nworlds of mind exists only in the pure mental plane of being,<\/font>\u00b9<\/font>
            \nwhere they shine above the three heavens, tisro divaḥ,<\/i> as their
            \nthree luminosities, trīṇi rocanāni.<\/i> But their light descends upon the
            \nphysical consciousness and effects the corresponding formations in its realms,
            \nthe Vedic pārthivāni rajāmsi,<\/i> earthly realms of
            \nlight. They also are triple, tisraḥ pṛthivīḥ,<\/i> the three earths. And
            \nof all these worlds Surya Savitri is the creator.<\/font>
            \n<\/font><\/p>\n

            \nWe have in this figure of various psychological levels, each
            \nconsidered as a world in itself, a key to the conceptions of the
            \nVedic Rishis. The human individual is an organised unit of existence which reflects the constitution of the universe. It repeats
            \nin itself the same arrangement of states and play of forces. Man,
            \nsubjectively, contains in himself all the worlds in which, objectively, he is contained. Preferring ordinarily a concrete to an
            \nabstract language, the Rishis speak of the physical consciousness
            \nas the physical world, earth, Bhu, Prithivi. They describe the
            \npure mental consciousness as heaven, Dyau, of which Swar, the
            \nluminous mind, is the summit. To the intermediate dynamic,
            \nvital or nervous consciousness they give the name either of Antariksha, the intermediate vision, or of Bhuvar, \u2014 multiple dynamic worlds formative of the Earth.<\/font> <\/font><\/p>\n

            \nFor in the idea of the Rishis a world is primarily a formation of consciousness and only secondarily a physical formation
            \nof things. A world is a loka,<\/i> a way in which conscious being
            \nimages itself. And it is the causal Truth, represented in the
            \nperson of Surya Savitri, that is the creator of all its forms. For it
            \nis the causal Idea in the infinite being, \u2014 the idea, not abstract,
            \nbut real and dynamic, \u2014 that originates the law, the energies,
            \nthe formations of things and the working out of their potentialities <\/font>
            \n <\/font><\/p>\n

             <\/p>\n

            \n\u00b9<\/font>Our natural plane of being is obviously the physical consciousness, but the others also
            \nare open to us since part of our being lives in each of them.<\/font>
            \n<\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 275<\/font><\/p>\n

            \n

            \nin determined forms by determined processes. Because the
            \ncausal Idea is a real force of existence, it is called satyam,<\/i> the
            \nTrue in being; because it is the determining truth of all activity
            \nand formation, it is called ṛtam,<\/i> the True in movement; because
            \nit is broad and infinite in its self-view, in its scope and in its operation, it is called bṛhat,<\/i> the Large or Vast.<\/font>
            \n<\/font><\/p>\n

            \nSavitri by the Truth is the Creator, but not in the sense of
            \na fabrication or mechanical forming of things. The root of the
            \nword means an impulsion, a loosing forth or sending out, \u2014 the
            \nsense also of the ordinary word for creation, sṛṣṭi, \u2014<\/i> and so a
            \nproduction. The action of the causal Idea does not fabricate,
            \nbut brings out by Tapas, by the pressure of consciousness on its
            \nown being, that which is concealed in it, latent in potentiality and
            \nin truth already existent in the Beyond.<\/font>
            \n<\/font><\/p>\n

            \nNow the forces and processes of the physical world repeat,
            \nas in a symbol, the truths of the supraphysical action which produced it. And since it is by the same forces and the same processes, one in the physical worlds and the supraphysical, that
            \nour inner life and its development are governed, the Rishis
            \nadopted the phenomena of physical Nature as just symbols for
            \nthose functionings of the inner life which it was their difficult
            \ntask to indicate in the concrete language of a sacred poetry that
            \nmust at the same time serve for the external worship of the Gods
            \nas powers of the visible universe. The solar energy is the physical
            \nform of Surya, Lord of Light and Truth; it is through the Truth
            \nthat we arrive at Immortality, final aim of the Vedic discipline.
            \nIt is therefore under the images of the Sun and its rays, of Dawn
            \nand day and night and the life of man between the two poles of
            \nlight and darkness that the Aryan seers represent the progressive
            \nillumination of the human soul. It is so that Shyavashwa of the
            \nhouse of Atri hymns Savitri, Creator, Increaser, Revealer.<\/font>
            \n<\/font><\/p>\n

            \nSurya enlightens the mind and the thoughts with the illuminations of the Truth. He is vipra,<\/i> the illumined. It is he who
            \ndelivers the individual human mind from the circumscribed
            \nconsciousness of self and environment and enlarges the limited
            \nmovement which is imposed on it by its preoccupation with its
            \nown individuality. Therefore he is bṛhat,<\/i> the Large. But his
            \nillumination is not a vague light, nor does his largeness come by<\/font>
            \n<\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 276<\/font><\/p>\n

            \n

            \na confused and dissolved view of self and object; it holds in itself
            \na clear discernment of things in their totality, their parts and their
            \nrelations. Therefore he is vipaścit,<\/i> the clear in perception. Men,
            \nas soon as they begin to receive something of this solar illumination, strive to yoke their whole mentality and its thought-contents
            \nto the conscious existence of the divine Surya within them. That
            \nis to say, they apply, as it were, all their obscure mental state and
            \nall their erring thoughts to this Light manifested in them so that
            \nit may turn the obscurity of the mind into clearness and convert
            \nthe errors of thought into those truths which they distortedly
            \nrepresent. This yoking (yu\u00f1jate)<\/i> becomes their Yoga. "They
            \nyoke the mind, and they yoke their thoughts, the enlightened,
            \nof (i.e. to, or so that they may be part of or belong to) the
            \nEnlightened, the Large, the Clear-perceptioned."<\/font>
            \n<\/font><\/p>\n

            \nThen the Lord of Truth orders all the human energies
            \noffered up to him in the terms of the Truth; for he becomes in
            \nman a sole and sovereign Power governing all knowledge and
            \naction. Not interfered with by conflicting agencies, he governs
            \nperfectly; for he knows all manifestations, comprehends their
            \ncauses, contains their law and process, compels their right result.
            \nThere are seven of these sacrificial energies (Hotras) in the human being, one corresponding to each of the seven constituents
            \nof his psychological existence, \u2014 body, life, mind, supermind,
            \nbliss, will and essential being. Their irregular action or wrong
            \nrelation, caused and maintained by the obscuration of know
            \nledge in Mind, is the source of all stumbling and unhappiness,
            \nof all evil act and evil state. Surya, Lord of Knowledge, puts
            \neach of them to its right place in the Sacrifice. "Knower of phenomena sole he arranges the sacrificial energies."<\/font>
            \n<\/font><\/p>\n

            \nMan thus arrives at a vast and all-embracing affirmation
            \nin himself of this divine Creator. It is implied in this passage and
            \nindicated more clearly in the next verse that the result is a right
            \nand happy creation \u2014 for all our existence is a constant creation
            \n\u2014 of the universe of man’s whole being. "Vast is the comprehensive affirmation of the god Savitri."<\/font>
            \n<\/font><\/p>\n

            \nSurya is the seer, the revealer. His Truth takes into its illumination all forms of things, all the phenomenal objects and
            \nexperiences which constitute our world, all the figures of the<\/font>
            \n<\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 277<\/font><\/p>\n

            \n

            \nuniversal Consciousness within and without us. It reveals the
            \ntruth in them, their sense, their purpose, their justification and
            \nright use. Ordering rightly the energies of the sacrifice it creates
            \nor produces good as the law of our whole existence. For all
            \nthings have their justifiable cause of being, their good use and
            \ntheir right enjoyment. When this truth in them is found and
            \nutilised, all things produce good for the soul, increase its welfare,
            \nenlarge its felicity. And this divine revolution is effected both in
            \nthe lower physical existence and in the more complete inner life
            \nwhich uses the physical for its manifestation. "The Seer takes
            \nto himself all forms, he brings out (creates or manifests) good
            \nfor the twofold (two-footed), for the fourfold (four-footed)\u00b9."<\/font>
            \n<\/font><\/p>\n

            \nThe process of this new creation is described in the rest of
            \nthe hymn. Surya, as the creator, as the supreme good, manifests
            \nin our human consciousness its concealed heavenly summit on
            \nthe levels of the pure mind, and we are able to look up above
            \nfrom the earth of our physical existence and are delivered from
            \nthe obscurities of the night of Ignorance. He follows, sunlike, the
            \nmarch of the Dawn, illuminating all the regions of our being on
            \nwhich fall? its light; for there is always needed the precursory
            \nmental illumination before the Truth itself, the supramental
            \nprinciple, can take possession of this lower existence. "The
            \ncreator, the supremely desirable, manifests all heaven and shines
            \npervadingly following (after or according to) the movement for
            \nward of the Dawn."<\/font> <\/font><\/p>\n

            \nAll the other gods follow in this march of Surya and they
            \nattain to his vastness by the force of his illumination. That is to
            \nsay, all the other divine faculties or potentialities in man expand
            \nwith the expansion of the Truth and Light in him; in the strength
            \nof the ideal supermind they attain to the same infinite amplitude
            \nof right becoming, right action and right knowledge. The Truth
            \nin its largeness moulds all into the terms of the infinite and universal Life, replaces with it the limited individual existence, maps
            \nout in the terms of their real being the realms of the physical
            \nconsciousness which, as Savitri, it has created. This also is in us
            \na creation, although in reality it only manifests what already<\/font>
            \n<\/font><\/p>\n

             <\/p>\n

            \n\u00b9<\/font>The symbolism of the words dvipade<\/i> and catus<\/i><\/font>̣<\/i><\/font>pade<\/i> may be differently interpreted. The
            \ndiscussion of it here would occupy too large a space.<\/font>
            \n<\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 278<\/font><\/p>\n

            \n

            \nexists but was concealed by the darkness of our ignorance, \u2014
            \njust as the realms of the physical earth are concealed from our
            \neyes by the darkness, but reveal themselves as the sun in his
            \nmarch follows the Dawn and measures them out one by one to
            \nthe vision. "Following whose march the other gods too reach the
            \nvastness of the divinity by his strength, he who maps out entirely
            \n\u2014that brilliant one\u2014the earthly realms of light, the god
            \nSavitri, by his greatness."<\/font> <\/font><\/p>\n

            \nBut it is not only the full capacity of our physical or earthly
            \nconsciousness that this divine Truth illuminates and forms for a
            \nperfect action. It pervades the three luminous realms of the pure
            \nmind (trīṇi rocanā);<\/i> it puts us in contact with all the divine possibilities of the sensations and emotions, of the intellect, of the intuitive reason and liberating the superior faculties from their
            \nlimitation and constant reference to the material world fulfils
            \nour entire mental being. Its activities receive their completest
            \nmanifestation; they are gathered up into the life of the complete
            \nTruth by the rays of the sun, that is to say, by the full splendour of the
            \ndivine Supermind manifested in us. "And thou goest, O
            \nSavitri, to the three luminousnesses, and thou art perfectly ex
            \npressed by the rays of the Sun (or, art gathered together by means
            \nof the rays)."<\/font> <\/font><\/p>\n

            \nThen it is that the higher kingdom of the Immortality,
            \nSachchidananda revealed, shines out perfectly in this world.
            \nThe higher and lower are reconciled in the light of the supramental revelation. The Ignorance, the Night, is illumined upon both
            \nsides of our complete being, not only as in our present state upon
            \none. This higher kingdom stands confessed in the principle of
            \nBeatitude which is for us the principle of Love and Light, re
            \npresented by the god Mitra. The Lord of Truth, when he reveals
            \nhimself in the full godhead, becomes the Lord of Bliss. The law
            \nof his being, the principle regulating his activities is seen to be
            \nLove; for in the right arrangement of knowledge and action
            \neverything here comes to be translated into terms of good, felicity, bliss. "And thou encompassest Night upon both sides, and
            \nthou becomest, O God, Mitra by the laws of thy action."<\/font>
            \n<\/font><\/p>\n

            \nThe Truth of the divine existence becomes eventually the
            \nsole Lord of all creation in ourselves; and by his constant visitations <\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 279<\/font><\/p>\n

            \n

            \nor by his continual progressions the Creator becomes
            \nthe Increaser, Savitri becomes Pushan. He aggrandises us by a
            \nconstantly progressive creation until he has illumined the whole
            \nworld of our becoming. We grow into the complete, the universal, the infinite. So has Shyavashwa, of the sons of Atri, succeeded in affirming Savitri in his own being as the illuminative
            \nTruth, the creative, the progressive, the increaser of man \u2014 he
            \nwho brings him out of egoistic limitation into universality, out of
            \nthe finite into the infinite. "And thou hast power alone for creation; and thou becomest the Increaser,
            \nO God, by the goings;<\/font> <\/font>
            \nand thou illuminest entirely all this world (literally, becoming).
            \nShyavashwa has attained to the affirmation of thee, O Savitri."<\/font>
            \n<\/font><\/p>\n

            \nPage <\/font>
            \n\u2013 280<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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