{"id":921,"date":"2013-07-13T01:31:14","date_gmt":"2013-07-13T01:31:14","guid":{"rendered":"http:\/\/localhost\/?p=921"},"modified":"2013-07-13T01:31:14","modified_gmt":"2013-07-13T01:31:14","slug":"32-to-bhaga-savitri-the-enjoyer-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\/32-to-bhaga-savitri-the-enjoyer-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-32_To Bhaga Savitri, the Enjoyer.htm"},"content":{"rendered":"\n\n
\n

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

<\/b> <\/p>\n

\n
\nTO BHAGA SAVITRI, THE ENJOYER <\/font><\/p>\n

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

 <\/p>\n

\n
\nRig-veda V.82<\/font><\/p>\n

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

\n <\/p>\n

 
\n<\/p>\n

    \n
  1. \n

    \n\tOf Savitri divine we embrace that enjoying, that which is the
    \nbest, rightly disposes all, reaches the goal, even Bhaga’s, we
    \nhold by the thought.<\/font> <\/font><\/li>\n<\/ol>\n

    \n <\/p>\n

      \n
    1. \n

      \n\tFor of him no pleasure in things can they diminish, for too
      \nself-victorious is it, nor the self-empire of this Enjoyer.<\/font>
      \n\t<\/font><\/li>\n<\/ol>\n

      \n <\/p>\n

        \n
      1. \n

        \n\t‘Tis he that sends forth the delights on the giver, the god
        \nwho is the bringer forth of things; that varied richness of his
        \nenjoyment we seek.<\/font> <\/font><\/li>\n<\/ol>\n

        \n <\/p>\n

          \n
        1. \n

          \n\tToday, O divine Producer, send forth on us fruitful felicity,
          \ndismiss what belongs to the evil dream.<\/font>
          \n\t<\/font><\/li>\n<\/ol>\n

          \n <\/p>\n

            \n
          1. \n

            \n\tAll evils, O divine Producer, dismiss; what is good, that send
            \nforth on us.<\/font> <\/font><\/li>\n<\/ol>\n

            \nPage <\/font>
            \n\u2013 287<\/font><\/p>\n

            \n

            \n <\/p>\n

              \n
            1. \n

              \n\tBlameless for infinite being in the outpouring of the divine
              \nProducer, we hold by the thought all things of delight.<\/font>
              \n\t<\/font><\/li>\n<\/ol>\n

              \n <\/p>\n

                \n
              1. \n

                \n\tThe universal godhead and master of being we accept into
                \nourselves by perfect words today, the Producer whose
                \nproduction is of the truth \u2014<\/font> <\/font><\/li>\n<\/ol>\n

                \n <\/p>\n

                  \n
                1. \n

                  \n\tHe who goes in front of both this day
                  \n\tand night never faltering, placing rightly his thought, the divine Producer\u2014<\/font>
                  \n\t<\/font><\/li>\n<\/ol>\n

                  \n <\/p>\n

                    \n
                  1. \n

                    \n\tHe who by the rhythm makes heard of the knowledge all
                    \nbirths and produces them, the divine Producer.<\/font>
                    \n\t<\/font><\/li>\n<\/ol>\n

                    \nPage <\/font>
                    \n\u2013 288<\/font><\/p>\n

                    \n

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

                     
                    \n <\/p>\n

                    \nFour great deities constantly appear in the Veda as closely allied
                    \nin their nature and in their action, Varuna, Mitra, Bhaga,
                    \nAryaman. Varuna and Mitra are continually coupled together
                    \nin the thoughts’ of the Rishis; sometimes a trio appears together, Varuna, Mitra and Bhaga or Varuna, Mitra and Aryaman. Separate Suktas addressed to any of these godheads are
                    \ncomparatively rare, although there are some important hymns
                    \nof which Varuna is the deity. But the Riks in which their names
                    \noccur, whether in hymns to other gods or in invocations to the
                    \nAll-gods, the viśve devāḥ,<\/i> are by no means inconsiderable in
                    \nnumber.<\/font> <\/font><\/p>\n

                    \nThese four deities are, according to Sayana, solar powers,
                    \nVaruna negatively as lord of the night, Mitra positively as lord
                    \nof the day, Bhaga and Aryaman as names of the Sun. <\/b> We need
                    \nnot attach much importance to these particular identifications,
                    \nbut it is certain that a solar character attaches to all the four.
                    \nIn them that peculiar feature of the Vedic gods, their essential
                    \noneness even in the play of their different personalities and functions, comes prominently to light. Not only are the four closely
                    \nassociated among themselves, but they seem to partake of each
                    \nother’s nature and attributes, and all are evidently emanations
                    \nof Surya Savitri, the divine being in his creative and illuminative
                    \nsolar form.<\/font> <\/font><\/p>\n

                    \nSurya Savitri is the Creator. According to the Truth of
                    \nthings, in the terms of the ṛtam,<\/i> the worlds are brought forth from
                    \nthe divine consciousness, from Aditi, goddess of infinite being,
                    \nmother of the gods, the indivisible consciousness, the Light that
                    \ncannot be impaired imaged by the mystic Cow that cannot be
                    \nslain. In that creation, Varuna and Mitra, Aryaman and Bhaga
                    \nare four effective Puissances. Varuna represents the principle
                    \nof pure and wide being, Sat in Sachchidananda; Aryaman represents the light of the divine consciousness working as Force;<\/font>
                    \n<\/font><\/p>\n

                    \nMitra representing light and knowledge, using the principle of
                    \nAnanda for creation, is Love maintaining the law of harmony;<\/font>
                    \n<\/font><\/p>\n

                    \nBhaga represents Ananda as the creative enjoyment; he takes<\/font>
                    \n<\/font><\/p>\n

                    \nPage <\/font>
                    \n\u2013 289<\/font><\/p>\n

                    \n

                    \nthe delight of the creation, takes the delight of all that is created.
                    \nIt is the Maya, the formative wisdom of Varuna, of Mitra that
                    \ndisposes multitudinously the light of Aditi brought by the Dawn
                    \nto manifest the worlds.<\/font> <\/font><\/p>\n

                    \nIn their psychological function these four gods represent the
                    \nsame principles working in the human mind, in the human temperament. They build up in man the different planes of his being
                    \nand mould them ultimately into the terms and the forms of the
                    \ndivine Truth. Especially Mitra and Varuna are continually described as holding firm the law of their action, increasing the
                    \nTruth, touching the Truth and by the Truth enjoying its vastness
                    \nof divine will or its great and uncontracted sacrificial action.
                    \nVaruna represents largeness, right and purity; everything that
                    \ndeviates from the right, from the purity recoils from his being
                    \nand strikes the offender as the punishment of sin. So long as
                    \nman does not attain to the largeness of Varuna’s Truth, he is
                    \nbound to the posts of the world-sacrifice by the triple bonds of
                    \nmind, life and body as a victim and is not free as a possessor and
                    \nenjoyer. Therefore we have frequently the prayer to be delivered
                    \nfrom the noose of Varuna, from the wrath of his offended purity.
                    \nMitra is on the other hand the most beloved of the gods; he binds
                    \nall together by the fixities of his harmony, by the successive
                    \nlustrous seats of Love fulfilling itself in the order of things,
                    \nmitrasya dhāmabhiḥ.<\/i> His name, mitra,<\/i> which means also friend,
                    \nis constantly used with a play upon the double sense; it is as
                    \nMitra, because Mitra dwells in all, that the other gods become
                    \nthe friends of man. Aryaman appears in the Veda with but little
                    \ndistinctness of personality, for the references to him are brief.
                    \nThe functions of Bhaga are outlined more clearly and are the
                    \nsame in the cosmos and in man.<\/font> <\/font><\/p>\n

                    \nIn this hymn of Shyavashwa to Savitri we see both the functions of Bhaga and his oneness with Surya Savitri; for it is to the
                    \ncreative Lord of Truth that the hymn is addressed, to Surya,
                    \nbut to Surya specifically in his form as Bhaga, as the Lord of
                    \nEnjoyment. The word bhaga<\/i> means enjoyment or the enjoyer
                    \nand that this sense is the one held especially appropriate to the
                    \ndivine name, Bhaga, is emphasised by the use of bhojanam,
                    \nbhāga, saubhagam<\/i> in the verses of the hymn. Savitri, we have<\/font>
                    \n<\/font><\/p>\n

                    \nPage <\/font>
                    \n\u2013 290<\/font><\/p>\n

                    \n

                    \nseen, means Creator, but especially in the sense of producing,
                    \nemitting from the unmanifest and bringing out into the manifest.
                    \nThroughout the hymn there is a constant dwelling upon this root-
                    \nsense of the word which it is impossible to render adequately in
                    \na translation. In the very first verse there is a covert play of the
                    \nkind; for bhojanam<\/i> means both enjoyment and food and it is
                    \nintended to be conveyed that the "enjoyment of Savitri" is Soma,
                    \nfrom the same root su,<\/i> to produce, press out, distil, Soma, the
                    \nfood of divine beings, the supreme distilling, highest production
                    \nof the great Producer. What the Rishi seeks is the enjoyment in
                    \nall created things of the immortal and immortalising Ananda.<\/font>
                    \n<\/font><\/p>\n

                    \nIt is this Ananda which is that enjoyment of the divine
                    \nProducer, of Surya Savitri, the supreme result of the Truth;<\/font>
                    \n<\/font>for Truth is followed as the path to the divine beatitude. This
                    \nAnanda is the highest, the best enjoyment. It disposes all aright;<\/font>
                    \n<\/font>for once the Ananda, the divine delight in all things is attained,
                    \nit sets right all the distortions, all the evil of the world. It carries
                    \nman through to the goal. If by the truth and right of things we
                    \narrive at the Ananda, by the Ananda also we can arrive at the
                    \nright and truth of things. It is to the divine Creator in the name
                    \nand form of Bhaga that this human capacity for the divine and
                    \nright enjoyment of all things belongs. When he is embraced by
                    \nthe human mind and heart and vital forces and physical being,
                    \nwhen this divine form is received into himself by man, then the
                    \nAnanda of the world manifests itself.<\/font> <\/font><\/p>\n

                    \nNothing can limit, nothing can diminish, neither god nor
                    \ndemon, friend nor enemy, event nor sensation, whatever pleasure
                    \nthis divine Enjoyer takes in things, in whatever vessel or object
                    \nof his enjoyment. For nothing can diminish or hedge in or hurt
                    \nhis luminous self-empire, svarājyam,<\/i> his perfect possession of
                    \nhimself in infinite being, infinite delight and the vastnesses of the
                    \norder of the Truth.<\/font> <\/font><\/p>\n

                    \nTherefore it is he that brings the seven delights, sapta
                    \nratnā,
                    \n<\/i>to the giver of the sacrifice. He looses them forth on us; for
                    \nthey are all there in the world as in the divine being, in ourselves
                    \nalso, and have only to be loosed forth on our outer consciousness.
                    \nThe rich and varied amplitude of this sevenfold delight, perfect
                    \non all the planes of our being, is the bhāga,<\/i> enjoyment or portion<\/font>
                    \n<\/font><\/p>\n

                    \nPage <\/font>
                    \n\u2013 291<\/font><\/p>\n

                    \n

                    \nof Bhaga Savitri in the completed sacrifice, and it is that varied
                    \nwealth which the Rishi seeks for himself and his fellows in the
                    \nsacrifice by the acceptance of the divine Enjoyer.<\/font>
                    \n<\/font><\/p>\n

                    \nShyavashwa then calls on Bhaga Savitri to vouchsafe to him
                    \neven today a felicity not barren, but full of the fruits of activity,
                    \nrich in the offspring of the soul, prajāvat saubhagam.<\/i> Ananda
                    \nis creative, it is jana,<\/i> the delight that gives birth to life and world;<\/font>
                    \n<\/font>only let the things loosed forth on us be of the creation conceived
                    \nin the terms of the truth and let all that belongs to the falsehood,
                    \nto the evil dream created by the ignorance of the divine Truth,
                    \nduḥṣvapnyam,<\/i> be dismissed, dispelled away from our conscious
                    \nbeing.<\/font> <\/font><\/p>\n

                    \nIn the next verse he makes clearer the sense of duḥṣvapnyam.
                    \n<\/i>What he desires to be dispelled is all evil, viśvāni duritāni. Suvitam
                    \n<\/i>and duritam<\/i> in the Veda mean literally right going and wrong
                    \ngoing. Suvitam<\/i> is truth of thought and action, duritam<\/i> error or
                    \nstumbling, sin and perversion. Suvitam<\/i> is happy going, felicity,
                    \nthe path of Ananda; duritam<\/i> is calamity, suffering, all ill result
                    \nof error and ill doing. All that is evil, viśvāni duritāni,<\/i> belongs to
                    \nthe evil dream that has to be turned away from us. Bhaga sends
                    \nto us instead all that is good, \u2014 bhadram,<\/i> good in the sense
                    \nof felicity, the auspicious things of the divine enjoying, the
                    \nhappiness of the right activity, the right creation.<\/font>
                    \n<\/font><\/p>\n

                    \nFor, in the creation of Bhaga Savitri, in his perfect and fault-
                    \nless sacrifice, \u2014 there is a double sense in the word sava,<\/i> "loosing
                    \nforth", used of the creation, and the sacrifice, the libation of the
                    \nSoma, \u2014 men stand absolved from sin and blame by the Ananda,
                    \nanāgasaḥ,<\/i> blameless in the sight of Aditi, fit for the undivided and
                    \ninfinite consciousness of the liberated soul. The Ananda owing to
                    \nthat freedom is capable of being in them universal. They are able
                    \nto hold by their thought all things of the delight, viśvā vāmāni;<\/i><\/font>
                    \n<\/font>for in the dhī,<\/i> the understanding that holds and arranges, there
                    \nis right arrangement of the world, perception of right relation,
                    \nright purpose, right use, right fulfilment, the divine and blissful
                    \nintention in all things.<\/font> <\/font><\/p>\n

                    \nIt is the universal Divine, the master of the Sat, from whom
                    \nall things are created in the terms of the truth, satyam,<\/i> that the
                    \nsacrificers today by means of the sacred mantras<\/i> seek to accept<\/font>
                    \n<\/font><\/p>\n

                    \nPage <\/font>
                    \n\u2013 292<\/font><\/p>\n

                    \n

                    \ninto themselves under the name of Bhaga Savitri. It is the creator
                    \nwhose creation is the Truth, whose sacrifice is the outpouring of
                    \nthe truth through the outpouring of his own Ananda, his divine
                    \nand unerring joy of being, into the human soul. He as Surya
                    \nSavitri, master of the Truth, goes in front of both this Night and
                    \nthis Dawn, of the manifest consciousness and the unmanifest,
                    \nthe waking being and the subconscient and superconscient whose
                    \ninteraction creates all our experiences; and in his motion he
                    \nneglects nothing, is never unheeding, never falters. He goes in
                    \nfront of both bringing out of the night of the subconscient the
                    \ndivine Light, turning into the beams of that Light the uncertain
                    \nor distorted reflections of the conscient, and always the thought is
                    \nrightly placed. The source of all error is misapplication, wrong
                    \nplacing of truth, wrong arrangement, wrong relation, wrong
                    \npositing in time and place, object and order. But in the Master
                    \nof Truth there is no such error, no such stumbling, no such wrong
                    \nplacing.<\/font> <\/font><\/p>\n

                    \nSurya Savitri, who is Bhaga, stands between the Infinite
                    \nand the created worlds within us and without. All things that
                    \nhave to be born in the creative consciousness he receives into the
                    \nVijnana; there he puts it into its right place in the divine rhythm
                    \nby the knowledge that listens and receives the Word as it descends
                    \nand so he looses it forth into the movement of things, āśrāvayati ślokena pra ca
                    \nsuvāti.<\/i> When in us each creation of the active
                    \nAnanda, the prajāvat saubhagam,<\/i> comes thus out of the unmanifest, received and heard rightly of the knowledge in the faultless
                    \nrhythm of things, then is our creation that of Bhaga Savitri, and
                    \nall the births of that creation, our children, our offspring, prajā,
                    \napatyam,<\/i> are things of the delight, viśvā vāmāni.<\/i> This is the
                    \naccomplishment of Bhaga in man, his full portion of the world-sacrifice.<\/font> <\/font><\/p>\n

                    \nPage <\/font>
                    \n\u2013 293<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

                    VII   TO BHAGA SAVITRI, THE ENJOYER   Rig-veda V.82     Of Savitri divine we embrace that enjoying, that which is the best, rightly…<\/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-921","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\/921","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=921"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/921\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=921"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=921"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=921"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}