Applied Veda Knowledge Book-2 Vedic Gods

SAKSHI
Study Material for

Certificate Course in
Applied Veda Knowledge
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Selected Sukta-sfrom Rig Veda
Selected Sukta-s
from Rig Veda
STUDY MATERIAL FoR

Certificate Course in
Applied Vedic Knowledge
(Six Months Course)
February 2016 - August 2017
SAKSHI
Sri Aurobindo Kapa.Ii Sastry Institute of Vedic Culture

Bengaluru
2 Selected Sukta-sfrom Rig Veda
Selected Sukta-sfrom Rig Veda 3
Contents
1. Agni / 5
2. Va yu, Indra, Mitra and Varu1_1a / 26
3. Ashvins, Indra, All-Gods and Sarasvati / 34
4. Indra / 42
5. Ganapati I 58
6. Surya I Savita / 66
7. Uha / 86
8. Soma / 100
9. Apas (The Divine Energies) / 108
10. Va yu / 110
11. Rudra / 111
12. Puruha Sukta / 118
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1. AGNI
1.1: Adoration of Agni

Seer: Madhuchchhandal_t Vaishvamitral_t
1: Leads the Yajna
2: Ancient and Modern Seers
3: Endows Inner Plenitude
4: Yajna as a Journey
5: Agni is Seer-will
6: The Truth of Agni
7: Obeisance by Thought
8: Agni's Own Home
9: Agni as Father
Metre: Gayatri
This hymn describes some principal characteristics of the God Agni.
Clearly Agni is the most prominent God in the Vedic hymns along with
Indra. A careful study of this hymn reveals the secret of the RV to us. In
addition, the books of Veda, like RV or Upanishads, use the first hymn
(or a phrase of the first mantra in the shorter Upanishads) to set the tone
for the theme underlying the entire chapter or text.
The first step in the Yoga practiced by the Seers of the RV is the
development of the will-power which gives an intimation of the higher
realms. In the RV, the God Agni is the Seer-Will who lights up the flame
along the path towards attaining all-around perfection, including physical
riches, spiritual felicities of the will in the yajamana, human aspirant,
and leads him/her attainment of Supreme Beatitude.
It is a hymn of nine verses in the GayatrI metre. It is made of three
parts each of eight syllables. I will give the paraphrase of each verse:
1. I adore Agni placed in front; he the deva of the yajna, the invoker or
the summoning priest in the yajna and the carrier of felicities.
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2. Agni, adored by the ancient Seers, is also adorable to the later Seers.
He brings here the deva-s.
3. The treasure obtained from Agni is full of strength, calmness, happiness
and other felicities; it increases day by day, not subject to dwindling like
ordinary wealth.
4. Only the yajna which is guarded by Agni on all sides reaches the deva
s.
5. He is endowed with the capacity to invoke supernormal powers of
vision and audition in the human aspirants; he is wise and firm of will;
Agni can make the other cosmic powers, deva-s, manifest in the aspirant.
6. Agni's special Truth is his power of conferring auspicious happiness
( bhadra) which averts Falsehood.
7. We approach you day by day, in the night and in the light, carrying our
surrender by our thought.
8. The (vast) Truth is the own home of Agni. There he increases for the
human aspirant and protects him/her.
9. 0 Agni, cling to us like a father to the son; be of easy access to us.
This hymn, which employs very little symbolism, contains the seeds
of the Bhakti tradition, particularly in the ninth and seventh verses. Agni
is not a mere flame or even the deity of flame. He is a special aspect of
the Divine whom the Rihi loves with intensity comparable to the supreme
Bhakti described in later devotional literature. The development of a
personal relationship such as that of a father, mother, son, daughter,
spouse etc., with the Divine is one of the key ideas of Bhakti Yoga of
Bhagavad Gita. In the ninth verse Agni is approached as if he were a
father.
The seventh verse indicates that the Rihi-s were familiar with the
techniques of meditation, i.e., directing the thoughts. The idea of surrender,
developed later in the Bhakti literature, is already present here. Here
we see the mingling of Knowledge and Bhakti.
The first verse merits careful attention. There is no mention of the
ritual performed by human priests on behalf of a human patron. Agni
carries out all the functions of the priests which are mainly psychological
in character. If we study all the verses in RV where the word 'kindling'
occurs, we see that the kindling of Agni is not done by human beings but
by the Gods themselves, often by the pair, the solar powers, Mitra and
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Varu1;a. Thus, the yajna in RV is not a mere rite. RV uses ritualistic

words to describe spiritual practices and experiences.
The third verse clearly indicates that the opulence bestowed upon us
by Agni increases day by day and thus it is non-physical.
The fourth verse regards yajna as a pilgrimage which takes the inner
being of the aspirant to the secret divinity inside.
The fifth verse declares that Agni is the power of Divine Will endowed
with wisdom and vision.
The sixth verse reveals the special truth of Agni. He bestows the
happiness ( bhadra) endowed with goodness which discriminates between
Truth and Falsehood. This interpretation of bhadra is inescapable if we
study all the verses involving the word bhadra namely (5.82.4), (5.82.5),
(4.19.20), (5.1.10), (10.25.1), (10.104.9) etc.
This Sukta contains several keywords of the Rig Veda such as satyal)
(Truth), rtam (Right or Truth-in-Movement), rtv.ijam (one who performs
the yajna in the right order and at the right time), hotaram (the summoning
priest or one who calls the Gods), Rihi (the Seer), rayi (internal and
external felicity), adhvara (the journey or the pilgrimage of yajna), kavi
(the Seer), kratu (the divine will), bhadra, (auspicious happiness or
happy-good), vardhamanam (increasing), sve dame (own home), etc. A
proper understanding of these words goes a long way in understanding
the secret of the entire Rig Veda.
1.1.1: Leads the Yajna

(l), lR-'11'{(2), (3), (4)
Agni I adore, placed in front ( l ),
the God of yajna, rtvik or one who has the ecstasy of Truth (2).
He, the summoning priest (3),
activates (in human beings) the dormant ecstasies excellently (4).
Details: The purport of this important mantra is: "I aspire intensely for
Agni, the adorable, the leader who carries out the yajna. He does and
gets done the yajna in due season. He, as the summoning priest, is capable
ofbringing the Gods to the yajna performed here. He establishes excellent
felicities in the aspirant."
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We also see in this Sukta, composed several millennia earlier, the

seeds of the later Vedantic thought. For instance, in the yajna, Agni is
himself the priest and Agni is also the deity called for. He actively helps
the human aspirant in the march toward perfection. We see here the
idea of, 'worshipping the spirit by spirit', later developed extensively as
the Yoga of Knowledge. For instance, Bhagavad Gita (4.24), states that,
'Brahman, the supreme principle, is the offering in yajna, Brahman is
the sacrificial fire, Brahman is the thing offered ....'
agni: It is derived from ang which indicates a strong and luminous
movement. Jje: Indicates an act of adoration, aspiration, etc.
purohitam: There are two words here meaning 'placed in front'. It is
incorrect to equate it with the modern or classical purohit, a person who
directs the performance of rituals. Even in the times of the epic Ramayal.).a,
purohit meant the spiritual director of the king who not only advised the
king on both temporal and spiritual matters, but also went ahead of the
king in the procession (leader or placed in front) when the king wanted to
meet other kings. (Ramayal.).a, Balakal.).Qa, 69.4,5). In the esoteric sense,
Agni is the Divine Will in a person who leads him/her towards the higher
goals. Agni as the Divine Will is mentioned explicitly in (l.1.5) to be
discussed presently.
deva: God, a cosmic power endowed with Light; derived from div, to
illumine. The word God is used here even though it may mislead the
reader because of its sense in semitic religions. Deva-s in Veda are
harmonious without any quarrels among them as in the Greek Gods.
Deva-s are always beneficial to the human beings helping them to achieve
overall perfection.
yajnasya devam: Lord of the yajna. Yajna is the collaborative activity
between the human aspirant and the cosmic powers, happening both in
the subtle body of a person and the cosmos. It is the offering of all works
and gains to the divinity inside. Through the right yajna a person can
achieve perfection in all actions. An outward rite or ceremony is the
physical symbol of this inner yajna. Agni is the Divine Will in a person
who prompts him/her to do all the actions in a spirit of offering, churn
the Delight out of all actions and offer it to the Gods. Agni makes the
aspirant participate in the inner yajna, even if the person is unconscious
of the divine presence in his/her surface activities.
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One school of traditionalists, mlmamsaka-s, claim that yajna is nothing

but the outward ritual and characterize Rig Veda Samhita and other Veda
Samhita-s as part of Karma-KaI_lqa, the ritual-book. However, out of the
1028 hymns in RV Samhita, not even one hymn gives details of any physical
rite. In the text there are only words such as yajna, adh vara, yaja connected
with rites. These words have spiritual meanings.
rtvik: According to (SA), rtvik is made of rt (Truth) and vi (ecstasy).
Hence it is rendered as the one who has the ecstasy of Truth. Also, rtu in
the Veda is the Order of the Truth, its arrangement of time, and
circumstance. Agni is the representative cosmic power or priest who
sacrifices according to the law, order, and season of the rtam. Note all
actions are viewed as sacrificial.
hotaram: summoning priest or one who invites all the deva-s or cosmic
powers to the yajna in progress; hotr and its variants occur more than 200
times in RV. The traditional commentaries identify this word with the
special priest, hotr, who offers the libation (ha vis). One of the meanings
of the root hu in hotr is to cry or shout. Agni calls the other Gods or
Powers for helping the human aspirant in their respective ways.
ratnadhatamam: ratna in Veda means happiness or ecstasy; rathnadha
means one who bears the happiness. The suffix tam means excellent.
The happiness is the fruit of the offerings of the Rihi or the aspirant in
the yajna and Agni establishes the happiness in him/her. Only in later
Sanskrit does ratna refer to jewels or wealth. The commentators, who
view the yajna as a ritual of propitiation to the deities, render this Word
as, 'the donor of the cows and horses'.
1.1.2: Ancient and Modern Seers

: : (1), : (2), ij" (3)
Agni, adored by the ancient seers (1 ),
is adored by the new sages too (2).
He brings the Gods here (3).
Details: rfhi: the seer, one who has found the divine Word of the supra
intellectual, supra-mental spiritual Truth expressed in the form of rik,
the mantric verse. The person is not an intellectual composer of the
hymn, but the Seer ( drafhfa) of the Eternal Truth; the impersonal
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knowledge comes to him/her vibrating out of the Infinite. Since the person
has the complete inner knowledge, he/she can guide the world humanly
as God guides it divinely.
purvebhil): ancient. It is impossible to determine the age of these Seers,
who are labelled ancient by the Seer Madhuchchhandas. The phrase
indicates that the worship of Agni had a long tradition. The reference to,
'the ancient and modern Seers' is in other hymns like (8.11.10).
iha: here. The word is often misinterpreted to mean the Vedic altar in
the house of the Rihi. iha means our world, this Earth or in the esoteric
interpretation, the inner body of the sacrificer.
a + vakfhati: brings. The function indicated here is a continuation of the
one indicated in the epithet hotr (summoning priest) in (1.1.l); Agni brings
the Gods located in Heaven to a location on Earth which is the body of
the human aspirant.
1.1.3: Endows Inner Plenitude

(l), @4R4 (2), (3)
By Agni one enjoys an inner plenitude (1 ),
that increases day by day (2).
It is glorious and full of hero-power (3).
Details: rayim: indicates inner plenitude or felicity. Only an inner treasure
can have the descriptor 'increases day by day'. yashas (glory) is an
adjective to the treasure. The inner treasure is endowed with a force so
powerful that it enables the human to overcome the obstacles, caused by
adverse powers, that prevent the enjoyment of bliss. The aspirant obtains
this treasure by the grace of Agni who summons other Gods and makes
way for the manifestation of their powers in man.
vira: the hero-power which battles the assaults of ignorance and falsehood.
S translates it as a son.
yashasam: conquering glory. It is derived from yash, to strive. S translates
it as, 'fame coming from charities'.
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1.1.4: Yajna as a Journey

(1), <I": ij" (2), (3)
0 Agni, the yajna-pilgrimage (1 ),
that is surrounded by you on all sides (2),
that alone reaches the Gods (3 ).
Details: yajnam adhvaram: yajna-pilgrimage. Agni gives the path of
ascent to the Rihi or the aspirant. The yajna or sacrilice is viewed in the
Veda as a pilgrimage or a sacred journey that begins with our material
body, the destination being svar, which is the Heaven or the habitation
of the Gods. The concept of svar has a counterpart in the inner body of
the yajamana. The human aspirant joyously gives all he has in the yajna
to attain the condition, svar. In such an endeavour there will always be
adverse forces which can be overcome only by Agni who insures that the
attempt to reach the inner world of Gods will be successful. So in the
esoteric interpretation, the word adhvara has a fixed meaning of journey
or pilgrimage throughout the Veda. Agni is said to be the guide or
charioteer of this journey in (1.44.2). In the traditional commentaries
however, the word is given different meanings such as journey, free from
harm, free of killing, etc., in different mantra-s.
adhvara: gives or makes the path for yajamana; adhva: path; ra: to give.
1.1.5: Agni is Seer-will

f"61.tj: : (1), : (2), : (3)
Agni, the summoning priest, the Seer-will, a God, is the Truth (l);
he has the power of granting super-normal powers of audition to the
aspirant (2).
May he come with the Gods (3 ).
Details: kavi: Seer. This keyword with its variants occurs more than two
hundred fifty times. kavi in classical Sanskrit means a poet, but in the
Veda it denotes a Seer, one who sees beyond the realm of senses (kranta
darshi). kavi is open to the action of felicities of inspiration, intuition,
revelation and audition. This meaning is consistent with the meanings of
related words like akavi or kavya. aka vi occurs in RV (7.4.4) where it can
only mean, 'one without vision', the prefix 'a' denoting negation. The
word kavya occurs about fifty times in the RV and the generally-held
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meaning, 'literary composition' is inappropriate. The correct meaning

for kavya is Seer-wisdom, the wisdom revealed by supraphysical visions
or auditions. For instance, RV (10.87.21) reads, 'protect us by thy Seer
wisdom, (kavyena) '. An ordinary literary composition or poetry is not
endowed with any power of protection. RV (4.3.16) states, 'nivachana
kavaye kavyani', 'Seer wisdoms that utter their inner meaning to the
Seer.' Only the supraphysical Seer-wisdom has the power of protection
and the secret inner meaning. RV (8.79.1) defines the rihi as a sage ( vipra)
who has the revelation of a mantra (kavyena).
Jaatul): It is explained by ritualists as intelligence, act or sacrifice. In the
esoteric interpretation, it is given the fixed meaning of, 'unshakable or a
determined conscious force capable of execution'. Jaatul) is the will
associated with wisdom or vision and the force which makes its execution
possible. The related Word sulaatum occurs about ten times in the RV
and it means 'strong of will' as in RV (8.19.3). In addition, the word Jaatul)
occurs in the Upanishads. For instance, in the Shandilya Vidya of the
Chhandogya u. (III.14), there is the phrase 'sa Jaatum kurvita' which is
interpreted by the great commentator Sri Shankara as, 'he should make
the resolve or he should make up his will'.
kav.ikratul): This word, which occurs about ten times in the RV as an
epithet for the deity Agni, has the meaning 'Seer-will'. Thus Agni is the
Divine Will who has not only the vision of suprasensible realms, but is
also endowed with the force to manifest that vision of perfection in the
worlds within us and without. Since the knowledge comes by Truth
Consciousness, there is no possibility either of misapplication or error in
Agni's actions.
satyal): Truth of the Divine Being; True in knowledge. This Word and its
variants occur about two hundred times. See (1.1.8) for the distinction
between satya and rtam.
shravas: power of suprasensual audition or hearing. The Word chitra
indicates an infinite variety and tamal) indicates excellence. Thus satyash
chitra-shravas-tamal) means that Agni whose audition is suprasensible
and is of many types can make the seeker hear wonderful audition. Obviously
Agni can be contacted by lauds and chants. Recall that the first mantra
began with the phrase agnim Ije, 'adore Agni.' If Agni were a mere physical
fire, contacting him through chanting would not make much sense.
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1.1.6: The Truth of Agni

(l),(2),ffil:(3)
The auspicious happiness ( bhadra) you shall create (2),
for the giver, 0 Dear Agni (1 ),
that is the truth of you alone, 0 Angiras (3 ).
Details: anga, angiras: These epithets of Agni indicate the quality of pre
eminence, flaming or glowing.
dashufhe: giver. The person who performs the yajna gives offerings and
hence is called the 'giver'. He gives not only material gifts but also the
results of his actions and enjoyments to the appropriate cosmic powers.
yajna is an arrangement for the distribution of the activities.
bhadra: It is a keyword in the Veda. Griffith translates it as blessings.
According to S it signifies wealth in the form of progeny, animals, etc.
Bhadra and its variants occur more than one hundred times in the RV and
its precise meaning can be grasped by studying all these mantra-s. Such a
study has been done in [KS, CW, Vol.4]. The present mantra states that
bhadra is the auspicious happiness that Agni creates for the sacrificer or
the human aspirant and that is the Truth of Agni alone. What could that
Truth be? In many mantra-s, bhadra is used as something exalted connected
with Truth in contradistinction to the evil and calamities associated with
false knowledge. For instance, RV (5.82.5) declares, 'O Savitr, send far
away all calamities, send us only what is bhadra, good'. Bhadra is used as
a power of Truth (satya), which opposes all the misfortunes arising out of
evil and false knowledge signified by the deity Nirriti. In RV (10.164.2),
bhadra is used to ward off the effects of evil dream, 'bhadra or auspicious
happiness do they elect'. Bhadra is used as an adjective to signify Agni's
own home: 'vast, great and happy, bhadra, is thy house of refuge', RV
(5.1.10). Bhadra is frequently used as an adjective for mind, 'Send us a
happy mind, bhadram mano', RV (10.25.1). This mantra, RV (1.1.6), states
that this bhadra is Agni's truth alone. Bhadra confers both happiness and
spiritual Good and hence is called here as auspicious happiness. Note that
what is pleasing may not necessarily bring us near to the Spirit. Recall the
distinction made in Katha U. (1.2.2) between shreyas, the good and preyas,
the pleasing, which yields only momentary happiness. Bhadra has the
same connotation as shreyas.
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1.1.7: Obeisance by Thought

aj61lott: (1), (2), (3)
0 Agni, day by day, in the night and in the light (1 ),
we approach you (3),
carrying our obeisance (nama) by our thought ( dhiya) (2).
Details: The purport is that the means to seek Agni is through spiritual
practice which is rooted in meditation; a meditation that continues under
all conditions, those of illumination or otherwise. Nate that the ritual or
rite is not mentioned, clearly indicating the esoteric nature of the yajna.
The adoration of Agni and the constant meditation on him, while engaged
in all activities, is the definitive sign of contact with Agni.
dhiya: plural of dhi, meaning thought, understanding or intelligence. This
corresponds to the later word buddhi. It is given a variety of meanings
like, 'water', 'work', 'sacrifice', 'food', 'thought', etc., by S. But its natural
interpretation given here fits in all the verses of Veda where it occurs.
nama: obeisance or a spirit of self-surrender. It is not a physical act, but
an act of thought. S translates it as 'food' most of the time. It occurs more
than 250 times in the RV.
upa + emasi: we approach;
1.1.8: Agni's Own Home

((1), f<tll_(2), (3)
Agni reigns over pilgrim-yajna-s (1),
he is the luminous guardian of Truth (2).
His power of manifestation is increasing in his own home (3).
Details: This mantra affirms the association between Agni and Truth
mentioned earlier in mantra-s RV (1.1.5) and RV (1.1.6).
s ve dame: Agni's own Home. It is not the altar of the ritual fire as the
ritualists and the moderns claim. Agni's abode is characterized in RV
(1.75.5) and other verses of RV, and also in Atharva Veda (12.1.1) by three
phrases: Absolute Truth (satyam), Truth-in-action, Right (rtam) and Vast
( brhat). Every aspect of manifestation in this universe and others are
characterised by a truth, all of which are included in the Word rtam. This
abode has absolutely no limitations of any sort, physical, psychological,
etc. Hence, it is characterised as Vast. In this verse, Agni is described as
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the guardian of the Truth in manifestation. In RV (1.12.7), Agni is described

as, 'he whose law of being is Truth', satyadharmiil}.am.
Wilson, following S, gives the following explanation for sve dame:
'the chamber in which the fire worship is performed and in which the fire
increases by the oblations poured upon it'.
rtam: Truth-in-action, Truth-in-movement. rtam is the Truth in
manifestation, the projection of the Truth-in-Being (satya) into the plane
of becoming, the plane of time and space. It is the Truth of divine being
both in seeing, hearing and conscious action without any touch of
falsehood. This word occurs more than 500 times. rtam is sometimes
mistranslated as the 'lower Truth'. In Veda, both satya and rtam have
equal weight. rtam has gone out of currency in the post-vedic literature.
vardhamanam: increasing. Agni is described as increasing in his own
home. Clearly the physical flame cannot increase forever, even by
consuming all the ghee. The phrase 'Agni increasing in his own home'
implies that Agni's power, both physical and psychological, increases in
all aspects of manifestation including human beings.
rajantam: king. By means of the path (adhvara) of the yajna, Agni takes
the human aspirant to the home of Truth, the plane of the Vast. Thus, Agni
is described as the king of these paths. Agni himself carries out the sacrifice
or yajna because he wants to establish the supreme Truth in the yajamana.
1.1.9: Agni as Father

;t:f1a oi, ajf-$r(2), ;r: (3)
As a father onto his son (1 ),
be of easy access to us, 0 Agni (2).
Cling to us so that we can maintain our happy state (3).
Details: The human aspirant prays to Agni like a son appealing to a
loving father, with the hope that Agni would eliminate all false
consciousness, the basis of misery. This is the profound Truth of Agni
mentioned earlier in RV (1.1.6). The seed of the yoga of devotion elaborated
in later texts like Bhagavad Gita, Bhagavatam and other Purai:ia-s, is
evident here.
svasti:the good or happy state. It is similar to the word bhadra discussed
earlier in RV (1.1.6).
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1.31: Agni Dwells in All Human Beings

Rihi: Hirar;iyastiipal_i Angirasa
1 : Seers Born from You
2: Agni Dwells in Man in Many Ways
4: Superb Doer of Good
5: The Sole Person
7: Grant Immortality to the Mortal
10: We are Your Relatives
11: The First Man
18: Grow in Us by Mantra
Metre: 1-7,9-15,17, Jagati; 8,16,18, Trihtup
1.31.1: Seers Born from You

rr 3kfit41 oi, : : uw (2),
" r-11fli 3ill11'-l.:a (3l, llFike'-l: (4l
0 Agni, you are the first of the Angira-s, a Seer and God (1),
you become a beneficent friend of Gods (2).
By your actions were born the Seers who act by knowledge (3 ),
and the Maruts of shining arms (4).
Details: The Vedic mantra-s come out of the mouths of the Rihi-s
by the grace of Agni. Hence Agni is said to create the Seers or the
Seers were born by his deeds.
Maruts: special deities, fast in speed, belong to the life-plane or
mid-region. They give a divine motion to the activities of the
intelligence illumined by the Light and Strength of Indra. Maruts are
not mere gusts of wind, but they are Seers who act by knowledge.
See the hymns (1.6) and (1.19).
Angira-s: A family of Seers also known as Angirasa-s who have
contributed to both Rig Veda and Atharva Veda. For more
information, see (1.71.2), (l.33.6). [KS,CW, Vol. 6] and [SA,SV, Chap. 14]
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1.31.2: Agni Dwells in Man in Many Ways

it (1), (fijfl: (2), : -qff (3),
: (4), mm (5), : q'-l (6)
0 Agni, you are the first (1 ),
the most excellent among the Angirasa-s (2).
Seer, you adorn the deeds of the Gods from all sides (3).
You manifest in multiple ways for the world (4);
you are wise; you measure the two worlds (5).
In how many ways do you dwell in man? (6).
Details: The last line of the verse indicates that the modes of
manifestation of Agni in humans are as numerous as the human
beings.
mata: measurer derived from ma, to measure, the same root as in
the word maya.
dvi: two, always stands for the two worlds, Heaven and Earth. Agni
establishes in the aspirant a vast knowledge of the dual form of
Heaven and Earth. shayu: dwell (in man)
1.31.4: Superb Doer of Good

il :rr:r:t
ml{_ !2l,
I I I
,ct+-1 +1"1':! Ol,

.........l,!::.
: !3l, .!!'W !I" !4l, : !5l,
:T:IR(6), *(7), .: (8)
0 Agni, you have proclaimed to the thinker (1,3),

that Heaven (can be attained) (2).
To the performer of good actions who laments much (4),
(you motivate him) to do good deeds (5).
You were released by quick churning of Heaven and Earth (6);
they brought you in front (and established you) (7),
and also from behind (8).
Details: Agni has proclaimed that the divine station has to be
attained and can be attained by the thinker.
The person performing the yajna is called pururavas because he
laments much about his efforts to attain the divine station or
consciousness. To such a person, Agni is the superb motivator who
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pushes the sacrificer to greater heights. S introduces the story of the

Purai;ic person, PurO.ravas, for which there is no need. Purai;a-s
came into existence much later than the Veda.
Agni is released all around by the parents (pitrol;i), the forces of
consciousness denoted by Heaven and Earth. muchyase: released;
they in line 7: heaven and earth; avashayal;i: sounded;
Line 8: a: anayan, brought. shvatrel)a: churning;
1.31.5: The Sole Person

: oi, (2), -a-da (3), : (4)
1lf! o1til?__1i@'l (5), (6), r ro11ijm
(7), (8)
0 Agni, you are the one who showers knowledge (1 ),
and nourishes (2).
You are praised (with mantra-s) (4),
by those having the luminous clarity of thought (3 ).
0 Sole One, first illumine the one (6,8),
who offers on all sides, vahat along with knowledge ( 5),
and (illumine) the others too ( visha) (7).
Details: vaha,t: A word used extensively rn rituals while making
offerings. In the inner sacrifice, the use of this word while making
the offering after the invocation gives the notion of firmness. The
hymn states that Agni gives illumination to the persons who with
vaha,t give offerings to the Gods.
ekayul;i: eka + ayu, the Sole Person. The word ayu is well known in
Veda to mean a living being in general and a human in particular.
Agni represents the soul or essence of the prai;amaya kosha in all
humans. Recall the second rik which states, 'In how many ways do
you dwell in man?'
udyatasruche: for the ritualists it is "one who lifts the vessel used to
pour ghee." In the esoteric sense it signifies the person with
luminous clarity of thought.
vrhabha: One who gives or showers all the knowledge and power; it
is a popular word in the RV occurring with its inflections and variants
more than 200 times. It is a common epithet for Indra. The common
meaning of the word, the animal bull, is applicable only in a few
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instances. It is also a common epithet used to describe the might of

kings, purufha V[fhabha. See notes on V[fhabha in (1.59.6).
1.31.7: Grant Immortality to the Mortal

moi, i@4R4 (2),
wt: (3), *(4)
You establish the mortal in the excellent of law of immortality (1),
for hearing the divine inspiration daily, 0 Agni (2).
For the wise who thirst for two-fold lives (3),
you create both happiness and pleasure (4).
Details: janmane ubhayaya: two-fold birth; refers to the human and
divine birth, i.e., the birth of Gods in man.
prayas: all things pleasing. Note that the Vedic Seers do not espouse
asceticism.
S translates shravase as food and ubhayaya as getting bipeds and
quadrupeds, meaning sons and animals. S assigns different meanings
to shravase in different places. KS translates 'shravase' everywhere
as inspiration or Divine Hearing.
amrtatva: immortality; The Vedic amrta, the immortality is a state of
consciousness characterized by complete Light and Knowledge. Our
ordinary consciousness is mrta, or mortal. Death, for the Vedic
mystics, is not a simplistic affair beginning with the stoppage of
heart. It is possible to establish ourselves in a state of consciousness
of Light and Knowledge, so that we are not controlled by decay or
death. Persons who have attained this state of consciousness can
give up their bodies as per their wish.
By becoming conscious of our source above in the world of Truth,
we do not forfeit our right to live on earth a life of fulfillment. For
those aspiring both for heaven and earth, Agni founds them both the
divine bliss and human joy.
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1.31.10: We are Your Relatives

JP=: (1 ), : (2), q;1_wt(3), ij"
"{Pl":ef:ij" h (4), f (5), (6), (7)
0 Agni, you are the possessor of excellent knowledge (l ),
and our protector (2).
0 Bestower of strength, we are your relatives (3).
Riches in hundreds and thousands reach you (4,6).
you are endowed with hero-strengths (5).
0 Unassailable One, you protect the law of workings (7).
Details: vrata: law of workings, not the usual human ritual
observances.
sam yanti: reach you.
1.31.11: The First Man

JP11{ (1), ::Ji'{IOi_ (2), H@'{_ (3),
'{10 1_ 111q m*ff (4), (5)
Among the born, the gods made you (2),
the first person, 0 Agni (1 ), and the king of men (3 ).
When my father's son (Agni) was born (5),
he became Ua, the seeing Word, the instructress of man (4).
Details: The purport of this hymn is that the Gods managing the
affairs of the world make Agni the first living being endowed with
the life-energy, priiI)a. Hence he is called the first person.
Afterwards, they make Agni the protector of the humans. Agni is
called my father's son since he is the portion or son of the divine
Father of all, pita.
nahufha is a synonym for man, like ayu and manufha.
nahufhasya vishpatim means king of men. S also interprets nahufha
in this sense in RV (l.122.8). It occurs about 15 times in RV; the
meaning 'man' fits everywhere. Nahusha here has nothing to do with
his Pural).ic namesake.
IJ_a: the instructress. IJ_a is the Goddess of vision, the seeing Word or
pashyanti vak, mentioned by the tantriks. Agni himself becomes IJ_a,
the instructress of the divine man. Ua is discussed in RV (l.13.9).
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1.31.18: Grow in Us by Mantra

(1), fr aj (2),
(3), ffi";J: ,,ffit61?-ll (4)
0 Agni, grow (in us) by the mantra (1),
chanted with our (limited) capability and knowledge (2).
You lead us to riches (3),
you connect us to right thinking, full of plenitude (4).
Details: vaja: In the Veda, it has the meaning of plenitude or
fullness, plenty of everything. S gives to this word several widely
different meanings, like food, strength and battle in a single verse
(l.4.9). Again this popular word occurs more than two hundred times
with the meaning of plenitude and its variants valid everywhere.
1.59: Universal Divine Force and Will

Seer: Nodha Gautamal,i
1: Supports Earth like a Pillar
2: Agni as a Beacon for Ascent
3: All Riches Vested in Agni
4: Chants like a Human Being
5: Brought Supreme Good
6: Agni as Indra
7: Labours in All Peoples
Metre: Tri!;>htup
[This hymn deals with Agni Vaishvanara who is the Universal
Godhead; he is metaphorically represented as a person whose fore
head is Heaven and centre is Earth; and he supports the universe
like a pillar. In addition, all the manifestations in the Universe,
Gods, humans, animals, plants, etc., are his limbs as it were. All
the riches are vested in him. Vaishvanara Agni performs all the
functions of the human seeker dedicated to the higher realms. But
Agni himself labours in all the peoples. There are fourteen such
So.kta-s in RV devoted to the Agni Vaishvanara, including (l.98) in
this book each one of which describes the characteristics of the Uni
versal Godhead. Agni Vaishvanara is portrayed as the vertex in a
hierarchy; he also represents the harmonious collective of the Gods.
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(6.7.1) states, 'Messenger of Earth, Head of Heaven, ....Guest of

man, Him, Vaishvanara, the Gods have brought into being.' (10.88.9)
states that, "The Gods brought him (Agni) into being and in him they
offered up all the worlds." (10.88.5) proclaims, "You are the Head of
the world".
The knowledge of Agni Vaishvanara is identical to the topic of the
Vaishvanara Atman or the worship of the Supreme Principle, Brah
man, as Vaishvanara discussed in the Chhandogya Upanishad (5.11-
18).This connection illustrates the continuity in thought between the
RV and Upanishads.The connection between Veda and Upanihad is
discussed in detail in the SAK.SI book, 'Lights on the Upanihads ', by
T.V. Kapali Sastry, 2004.]
1.59.1: Supports Earth like a Pillar

:(1), i(2),
;nnf: f (3), (4)

All other flames are only your branches (1
).
In you rejoice all the Gods (2).
0 Universal Godhead, you are the navel-center of mortals (3 ).
You support them like a deeply embedded pillar (4).

Details: vayal;i: branches; the power of Agni in each human being is
like a branch of the Universal Agni.
1.59.2: Agni as a Beacon for Ascent

1J:lf ;nnf: : (1), : (2),
lilP-H1 (3), rt( (4l
Head of Heaven and centre of Earth (1 ),

Agni became the traveler between Heaven and Earth (2).
0 Vaishvanara, the Gods designed you (3),
a God, as the beacon for the aspirant (4).
Details: Travelling from Heaven, the plane of mind, to Earth, the
plane of matter, the normal realm of the human, Agni, like a beacon,
prepares a path of ascent for the human seeker who may then reach
the higher planes.
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1.59.3: All Riches Vested in Agni

mriroi, 01f(2J,
1:111:11(3 ),:m'(4)
All riches are vested in the Vaishvanara Agni (2),
as the rays stay steadfast in the Sun (1 ).
You are the king of treasures (4),
that are in mountains, growths of earth, waters and or rn men (3).
Details: As the rays are set firmly in the Sun, all essences and all
treasures, denoted by the word vasu, inherent in human beings are
embedded in Agni, as explained by several examples.
Mountains, herbs and waters can be interpreted both literally and
symbolically. Waters are the subtle dynamical energies. ofhadhi,
the growths of earth, are the disease-curing energies. Mountains
symbolise the massive forces of inertia or the graded levels of
manifestation with many peaks.
1.59.4: Chants like a Human

(1), FR!: (2),
!( 3),1N:(4)
Heaven and Earth extended wide for their son (1 ).
The discerning invoker (Agni) chants like a human (2).
Vaishvanara is luminous with truth-sustaining might (3).
The supreme leader Agni has many flame-like youthful powers (4).
Details: Heaven denotes the domain of pure mind and Earth, the
domain of matter. Both widen themselves in the sacrificer when
Agni, born of the elements, manifests as Vaishvanara. Vaishvanara
performs all the functions of the human seeker including chanting.
The phrase, 'Agni chants like a human', can be compared with the
one in the Aitareya Upanishad (1.2.4): agnir vak bhutva mukham
pravishat, 'Agni becoming speech entered the mouth'.
yahvL youthful flame-like powers;
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1.59.5: Brought Supreme Good

oi, 11114 0 (2), ffitn'i_(3l,
uaj rt (4), ffl: (5)
0 Vaishvanara, who knows of all births (2),
your glory exceeds (that of) the great Heaven (1,3 ).
You are the king of the human strivers (4).
You have brought Supreme Good for Gods in battle (5).
Details: Agni conquers the domain occupied by the demons and gives
them to the Gods. It should be noted that the domains are in the
subtle plane and not in the physical one. Thus he brings to the Gods
the supreme good ( variva), which is more than material wealth.
1.59.6: Agni as Indra

(1),l (2),0$
: 111';:.:;i11_(3), (4), witr_(5)
I quickly extol the greatness of the showerer (1 ),
whom men celebrate as the slayer of Vrtra (2).
He, Vaishvanara Agni, slew the dasyu (3),
(he) thrust down the (hidden) waters (4),
killing Shambara (one who obstructs the flow) (5).
Details: Vaishvanara, being the universal Godhead, is identified with
the God Indra. In particular the latter's exploits, like the killing of
Vrtra, are extolled. The battle which occurs in the subtle worlds is
described in detail in RV (1.32). Even though dasyu is the generic
name for all demons, it refers here to Vrtra who hides the Divine
energies, the Waters. Shambara, a demon, is a helper of Vrtra.
vrfhabha: a popular word which always denotes one who showers
the energies of light and might on the humans. Typically Indra is
described by this epithet. So the rain showered by Indra is both
physical and su praphysical.
kiifh_tha: waters; avabhet: destroyed
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1.59.7: Labours in All People

(1),. : (2), l_!(l&tj (3), (4),
'"i (5), Rt.fl: (6), : q (7), \-!_dl611-( (8)

This is the universal Godhead (1 ),
who, by his greatness, labours in all the people (2).
He is the lustrous master of yajna (4).
Agni of happy truth, is praised with many hymns (6,8),
by Bharadvaja-s, Shatavana-s and PuruI_1Itha (3,5,7).
Details: Bharadvaja, Shatavana, and PuruI_litha are sages famed for
their spiritual accomplishments. Bharadvaja-s refers to all the suc
cessors of the sage Bharadvaja. Shatavana-s refers to all the succes
sors of Shatavani. Bharadvaja: who perform yajna-s resulting in nour
ishment and prosperity. Shatavani: He who enjoys a hundred yajna-s,
a person of many exploits.
PuruI_litha: son of Shatavani, leader of many persons.
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2. VA.YU, INDRA, MITRA AND VARUA
Hymn 1.2: Vayu, Indra, Mitra and Varul)a

1: Handsome Vayu
2: Knowers of the Chant of Light
3: Vayu Accepts Soma
4: Gifts to the Seeker
5: Become Conscious
6: Perfect Gift of the Soma
7: Purified Understanding
8: Increase of Truth
9: The Discrimination in Activity
The hymns of the Rig Veda Samhita have been arranged so that
the first three or four hymns serve as an introduction to the entire text.
Hymn 1.1 indicates the goal of the yajna namely the attainment of
Truth and the gain of supreme beatitude. Hymns 1.2 and 1.3 deal
with the work of deities Vayu, Indra, Ashvins, Mitra, VaruI_la and
SarasvatI and the collective of All-Gods, in culturing the body and
the mind of man so that it is fit to bear the pressure of the work of
Agni and accept the supreme Delight, Soma.
This hymn is made up of three sub-hymns addressed to the
deities Vayu, Indra-Vayu and Mitra-VaruI_la, each having three riks.
We will summarise the purport of hymn 1.2. In the first sub
hymn, the Soma or the delight of existence is activated by the acts of
yajamana and it is purified by the declaration, 'It is not mine'. To
receive the Soma, the delight of existence in the nervous regions or
vital being of man, the lord of the vital being, Vayu, is lauded in the
first three riks.
Then comes the preparation of the mental plane for which Indra
and Vayu are jointly lauded.
The third sub-hymn deals with culturing of the mental being so
that the rta, the manifestation of Truth, can take place. For this
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Mitra and Varui:ia, who are capable of establishing luminous

intelligence m our subtle bodies are lauded.
Vayu: (1.2.1 - 1.2.3)

Vayu is the lord of life-energies, inspirer of the breath or the
dynamic energy called Pra1;a. He 1s also known as Matarishvan
since he breathes or acts (shva) m the midregion (matari}. He
supports the organisation of the nerve channels and the chakra-s
mentioned in tantrik books and their activities in human beings
which are the basis of the mental energies. See also the introduction
to (l.2.4-1.2.6).
Since all the mantra-s deal with Soma, we give a brief
explanation.
Soma: It is the distilled essence (delight) of all expenences (sarvam
anubhuti rasam). It is the delight of existence, Ananda, whose home
is rta-chit, Truth-consciousness. Soma juice which is produced from
the Soma-creeper in the rituals is only an external symbol of the
eternal Soma. The Soma as essence of Delight, the rasa, is hidden in
the sense objects and sense experiences, in the plants and growths of
the Earth-nature. By his actions, the sacrificer extracts the rasa or
the Delight in the experience of the sense objects, purifies them and
offers them to the Gods. Purification means divesting these actions
or experiences from any personal claim. This purified Soma is the
food of the Gods. Indra and other Gods are energized by this Soma
and conquer the realms of inconscience controlled by the titans who
cover the knowledge. We may recall the Bhagavad Gita verse (15-13)
'Becoming the Godhead of Soma, full of rasa (the sap in the Earth
mother), I nourish all the plants and herbs.' The classic book on
ancient Indian herbs is the Sushruta Samhita and it describes twenty
four varieties of the Soma plant in its Chapter 27. But nowhere is its
intoxicating property mentioned [KS, CW, vol. 4, p. 169]. It is only the
modern imaginative minds who assume that Soma is an intoxicating
beverage and that the Seers, intoxicated with the Soma drink, laud
the deity. Even a casual perusal of all the hymns on Soma will
indicate its symbolic character.
We will quote here a verse on Soma from RV (10.85.3):
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"One thinks one has drunk the Soma, after one has crushed the herb;
None ever drank of the Soma, known to the men of wisdom"
Another quotation from RV (8.79.2):
"He clothes the naked, doctors the sick,
By his grace, the blind see and the lame walk."
aranlq-tal}.: the word alam or aram has 2 meanings: a sense of enough
and a sense of decoration or purification. In this context, purifying is
appropriate i.e., divesting it of all personal claims.
1.2.1: Handsome Vayu
oi, ffll=IT: (2), mt:(3)

0 Vayu, handsome, come (1); the Soma is purified and ready ( 2).
Drink it; hear our call (3).
Details: Yayu is lauded as handsome because he endows humans
with a harmonious development of nervous energies which renders
their physical and vital bodies beautiful.
shrudhL hear; the Gods are not abstract entities but are concrete
personalities who hear our calls made through the chants and render
the appropriate help.
1.2.2: Knowers of the Chant of Light

: Ol, : (2l, IT: (3l
0 Vayu, with their chants (1),
the lovers laud you turning to you (2).
They, the Soma-pressers and the knowers of light, (laud you) (3).
Details: uktebh.il): lauds, which have the power of manifesting the

particular God in the seeker yajamana.
jaritaral): a synonym of a singer who pines for the deity. This usage
is common in RV.
sutasoma: persons who press or release the Soma; the rasa or
delight in all objects or growths of Earth is released by actions done
in a spirit of dedication. Without action, Soma is not released. The
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ritualists translate the phrase as those who crush the Soma-herb.

aharvida: knowers of the Day or Light (ahal}.). This phrase clearly
indicates the esoteric character of Soma. Anybody can press the
Soma-herb. But only the illumined persons know how to release the
concealed Delight in nature.
1.2.3: Vayu Accepts Soma

w.f q;rr (1), (2), (3)
0 Vayu, your filling stream of speech (1),
moves towards the giver (2). (It is) widening to drink the Soma (3).
Details: Even though the chant is coming out of the mouth of the
giver or yajamana, it is inspired by the God Vayu who himself is
moving towards the giver to drink the Soma prepared by the
yajamana. Thus the mantra recitation invokes the Gods and also
simultaneously serves as the medium through which the Gods accept
the offering in the inner sacrifice.
dhena: it is a synonym of speech. But it retains the sense of flow
having nourishing properties. In the esoteric sense, the meaning of a
nourishing stream of speech is valid throughout the Rig Veda.
Ritualists translate it in various ways in different places as speech,
women, river, etc.
Indra-Vayu: (1.2.4 - 1.2.6)
This hymn deals with the preparation of the mental plane for the
manifestation and play of the Truth-consciousness. The deity Indra is
the lord of the Divine Mind which has many planes in it including
the sense-mind, i.e., the aspect of mind that interacts with the five
senses of touch, sight, hearing, smell and taste. The word Indra is
derived from indriya, sense. The activity of Vayu who represents
life-energies is not complete without the sanction of the God of the
mind. It is said that Indra is the charioteer of Vayu. The Mul.).Qaka
Upanishad (2.2.8) states, 'manomaya priil)asharira neta' "mind leads
the body of life-energies, priil)a ". This indicates the guidance given
by Indra and the sharing of Soma by the life-force embodied in the
physical nervous organism.
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Vayu works in conjunction with Indra. Hence there is a sub-hymn

jointly to Indra-Vayu since Indra, being the lord of mental activities,
actively supports the work of Vayu as the following mantra (5.7.6)
states: "Him the mortal man must come to know as one who holds
the multitude of his desires so that he may establish in him all; He
takes the taste of all foods and builds a house for the being." The
house is the life-sheath or pra.{lamaya kosha of man. Its counterpart
in the macrocosm is the midregion antarikfha.
1.2.4: Gifts to the Seeker
p:rwrr oi, wili' i@lf_(2), ft: (3)

0 Indra-Vayu, here are the Soma pressings (l);
come with your satisfying things (2).
The gladdening Soma-s desire you (3 ).
Details: When Indra and Vayu come to accept the Somas which
eagerly await their partakers, they also come with gifts (prayobhil;.),
things or glories that are pleasing to the yajamana. A continual
exchange between the Gods and man is a characteristic feature of
the Veda.
1.2.5: Become Conscious

I I I
611 ... (1),

(1! I (2), 611fGl'1iioRl (3), $ (4)
0 Vayu and Indra, who have the plenitude (1,3),
become conscious of the Soma pressings (2).
You both approach us speedily (4).
Details: The earlier mantra states that, 'the Soma-s desire you (the
Gods)'. This mantra states, 'become conscious of the Soma.'
vajinivasu: plenitude of wealth, plenty of all types of wealth, like
physical wealth, health, emotional felicities, mental abilities etc. In
the esoteric interpretation, vaja means always fullness or plenty of
objects such as food, wealth or qualities like strength, generosity,
kindness, etc. See also (1.4.8). vasu is always taken as wealth
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namely spiritual, material, aesthetic, etc. For S, vaja has ten or more
different meanings, including food, battle etc.
1.2.6: Perfect Gift of the Soma
*l oi, :m Pt'1all_(2i, ef"'w-nf1fIT (3)

0 Vayu and Indra, the Soma-presser (1),
is ready with the perfected gift; come soon (2),
along with the right intelligence, 0 leaders (3).
Details: When the Soma is accepted both by Vayu and Indra as co

partners, the Soma flows both in the life-body and mind-body of the
seeker (yajamana) and there commences the play of the
consciousness of Immortality in the mortal. This activity is fully
accomplished or perfected as declared in the mantra.
nifhlqtam: nil)-lqtam: fully accomplished, perfected;
dhi: thought or intelligence. It is roughly equivalent to buddhi, the
discriminating mind of the Upanishads. See (1.1.7)
Mitra and Varu1_1a: (1.2.7 - 1.2.9)

This sub-hymn deals with the accomplishment of the activity of
rta, the Truth in the mental being by which the intellect shall be
cultured and the activity rendered ample.
After the birth of the Seer-will, Agni, in the seeker, Indra and Vayu
have been prayed to come with the luminous and sustaining thought.
But in the manifestation of Truth-consciousness, rta-chit, there
are two obstructions. The first one is the obstruction in the seeker
yajamana caused by his inability to discriminate between Truth and
Falsehood, good and evil. Varul).a is the God of the Vast and purity
who destroys all evil. The second obstacle is the disharmony in the
yajamana which strikes at the well-coordinated activities of the
intelligence and thus causes futility in its operations. The God Mitra
brings about the state of harmony and benevolence, consequent to
the establishment of purity by Varul).a.
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VaruI_la is the God of all infinities, the ocean, space etc. His
characteristic is vastness ( brhat) which does not allow for any
narrowness. According to the Vedic sages, all impurities are caused
by narrowness, narrow outlook such as limiting the benefits to a
limited circle of friends etc. VaruI_la removes all the impurities.
1.2.7: Purified Understanding

r-tfor r (1), 11'{_(2), f m (3)
I call Mitra of purified understanding (1 ),
(I call) VaruI_la who destroys our hurters (2),
together effecting a clear and luminous intelligence (3 ).
Details: dakfham: discernment, discrimination, understanding. Even

though its usual meaning is strength, still it is the strength or skill in
discernment, i.e., an intelligence which discriminates between good
and bad, truth and falsehood, etc. See also (l.89.3).
ghrtachim: luminous. The root ghr has also a sense of flow from
which its common meaning of ghee or clarified butter is derived. In
this mantra, it is the adjective of dhi, sustaining thought or
intelligence and hence can take only the meaning of luminous.
Throughout the Veda in the esoteric interpretation, this word ghrta
has this fixed meaning of clarity, mental offering of light.
1.2.8: Increase of Truth
R ftlS41otf;Ofl (1), 3k("ff111 (2), :mmit" (3)

Mitra and VaruI_la increase the manifestation of truth (1),
(they) are in touch with truth (2).
They enjoy a vast will-power by the truth (3).
Details: Mitra and VaruI_la effect the manifestation of one or more
aspects of Truth. They increase the beauty, harmony, degree of
perfection and wideness in every aspect of manifestation such as a
flower, a painting, a praI_layama exercise, a computer, bravery,
calmness etc. Since their habitation is in the Truth-world, they are
said to be in touch with the Truth. They enjoy a vast will-power to
effectuate the manifestation of Truth.
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rta: Truth in movement. Discussed in (1.1.8). It is a keyword in the Rig

Veda. Its distinction from satya which is also translated as Truth
should be noted. Satya stands for the Truth in Being. rta stands for
Truth in manuestation, Truth as it manifests in this and other worlds.
rta is translated also as Right. rta-chit is Truth-consciousness.
kratu: power of will accompanied by wisdom which effectuates action
as discussed earlier in RV (1.1.5).
brhantam: vast, an adjective of kratum.
1.2.9: The Discrimination in Activity

...:,i..s:;:.
:!I""' '11 1S4F-4011 j 111_!1
I I I I ,..!,.. I
-..
(1), (2), <._I (3)
Mitra and V arui:ia are Seers (1),

they are born in many ways and dwell in wideness (2).
They uphold the discriminating intellect in activity (3).
Details: Gods manifest themselves in many ways in the yajamana, in

their own form or in their activities. The beginning of the
manifestation of the power of a God in a human being is stated as
the birth of that God in that person. The person, in whom the God is
born, regards the God as his child. The power of the God in a
human being is like a seed which grows into a complete plant. Just
as a seed grows into a plant, the seed of the God is said to grow in
the person. tuvi means many.
tuv.ijata: born in many ways; they take birth in human beings and
also in places where friendship is prominent.
kavL always stands for a Seer of extended vision which transcends
the senses. kavI can be translated as a poet who hears or sees
things beyond the range of the physical senses, as discussed earlier
in RV (1.1.5). dakf ham: see RV (1.2.7).
urukf haya: uru means wide or spread out. The dwelling of the Gods
is in the plane of brhat, vast, with no narrowness or constriction.
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3. ASHVINS, INDRA, ALL-GODS

AND SARASVATI
1.3: Ashvins, Indra, All-Gods and Sarasvati

1: Superb Enjoyers
2: Manifold Action
3: Rapid Movement
4: Purified Delights
5: Luminous Thinkers Move Indra
6: Hold the Delight Firmly
7: Apportion the Soma
8: Speeding the Waters
9: Moving Everywhere in Knowledge
10: Sarasvati, Full of Plenitude
11: Awakener of Right Thoughts
12: Vast Flood of Truth
It consists of four sub-hymns addressed to Ashvins, Indra, the

All-gods and the Goddess SarasvatI, each sub-hymn having three
riks. In the last sub-hymn, a laudation on SarasvatI, "we have the
clear and unmistakable indication of the Truth-consciousness as the
goal of the sacrifice, the object of Soma-offering and the culmination
of the work of the Ashvins, Indra and the All-Gods, in the vitality
and the mind [Sri Aurobindo, SY].
Ashvins: (1.3.1 - 1.3.3)
The name Ashvins is derived from ash, which is also the root for
ash va, horse, a symbol of strength, energy and life force. They are
described in the Veda as full of capacity for enjoyment and drinkers
of the honey of Soma. They are known for their speed. Their
primary function is to effect action and enjoyment; they are
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performers of action with luminous and energetic understanding.

They hold in the mentality the delight of life by a special thought
power or power of understanding. They ferry the human seeker
(yajamana) across all obscurities. They are also divine physicians
who cure humans of ailments, physical, vital and mental.
Since both Vayu and Ashvins deal with life-force, it is important
to distinguish their roles in the inner sacrifice. In the second hymn
the God Vayu is declared as one who collects and makes ready the
steeds representing the powers of life. The Ashvins are called to
mount the steeds of life-power and harness them so that they can
speedily accept the Soma, sap of delight which is being prepared by
the yajamana. The Ashvins preside over the energies relating to the
sacrifice and are instruments for the execution of the sacrifice. In
(1.3.2) they are called upon, 'to take joy in our words' because they
have the ability to make speech one in nature with thought
abounding with the strength. They are known for rendering any
activity fruitful.
1.3.1: Superb Enjoyers

: oi, (2), (3), (4), ;;iwd1_ (5)
Ashvins are the executors of yajna (l); are abundant enjoyers (4),
(are) lords of bliss; and swift in their movements (3).
They take delight in the impelling energies (2,5).
Details: The Ashvins are called upon to preside over the energies
that impel the human and which are the instruments for the
execution of the inner yajna.
ifhal): impelling energies of yajna (everywhere in RY); food (S);
1.3.2: Manifold Action

,r;f! i{fHIJ lotfi(I
- I I I
,f;'>
OJ, I (2), I 11"'-: (3)
,f;'>
0 Ashvins, you are leaders effecting manifold action (1),

with the firm and brilliant intelligence (2).
0 upholders, may you take joy in my words (3).
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Details: The yajna happening in our subtle bodies 1s complex

involving numerous steps. Only Ashvins with their capacity for
many-sided action can preside over the yajna.
shavlraya dhiya: sustaining thought throbbing with strength.
damsa: action, deed;
dhifh9ya: master of knowledge; upholders;
1.3.3: Rapid Movement
1,t;:
I I I I (3)
WfI oi, .:m:1i-ll1 <fmlffl61:(2), m <e.1t1111
0 Fulfillers of action, the potent Soma is prepared (1);
0 powers of rapid movement, the seat is ready (2).
Come with fierce speed (to our yajna) (3).
Details: The purport of the sub-hymn is as follows: The seat of yajna
is ready, the Soma is pressed and is potent. Ashvins should come in
order to enjoy the Soma and the words of praise. Ashvins establish
words in thought, give them a thought form, endow them with
strength and accept them. They render activity fruitful speedily.
nasatya: of rapid movement; root is nas meaning movement. It is a
common name for Ashvins.
yuvakava: vigorous, potent; root is yuva, potency.
vrktabarhifhal): the seat of yajna emptied of all unholy material.
barhi is the sacred seat of the yajna; it is the altar in the outer
ritual; the inner being in the esoteric interpretation. vrkta means
emptying. The word indicates the readying of the inner being for the
arrival of Gods by emptying all useless thoughts.
Indra: (1.3.4 - 1.3.6)

Here the Seer desires the favour of Indra, the God of pure
mentality, after obtaining the grace of Ashvins. For the performance
of right action in the right place, entry into the domain of pure
thought is indispensable. Hence Indra is prayed to. First of all, the
Soma, the delight in action, has to be cleared of such impurities such
as attachment, ill-will, etc. Indra is prayed to purify them with the
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subtle powers of thought. The Seer prays to Indra to accept the

mantras, come to the Rihi and to uphold and make others uphold
the Delight in the Soma offerings.
1.3.4: Purified Delights
ffiri oi, WIT l" : ( 2), : : (3)

Come, 0 Indra of manifold lustres (l);
desiring you is this pressed Soma (2).
(This) pure Soma is extended by subtle powers (3).
Details: Soma, the delight, released or pressed out by our actions

has psychological impurities such as attachment. Hence it has to be
purified before being offered to Indra. The purification is done by the
subtle powers of thought. Further, they have to be extended to reach
our outer physical consciousness. Similar ideas are in (9.26.1), (9.15.1),
(9.15.2), (9.1.6), (9.1.7). al)vi: subtle; fingers (S).
tvayava.b: desiring you; clearly the physical Soma juice pressed from
a plant cannot desire. The symbolism of Soma is obvious.
Line 3: The delight Soma has to be extended to reach the outer
consc10usness.
1.3.5: Luminous Thinkers Move Indra

(1), f : (2), Wil(i: 54tqjfo1 (3), : (4)
Impelled by thought, urged by the illumined thinkers (2),

come to the chants of mine, singer and the Soma-preparer (1,3 ).
I seek to express the soul-thoughts in speech (4).
Details: Indra is lauded to accept the mantra-s of the chanter who

has prepared the Soma. Impelled by the illumined thought and its
force, Indra comes to the mantra-s of the Seer.
vipra: illumined thinker; one whose mind is pure, clear and open.
brahmal)l: mantra-s. brahma in the Veda means only mantra. The
Purai:iik deity Brahma is not mentioned in Rig Veda.
vaghatam: lauder, one who expresses his soul thoughts in the form of
vak, the potent speech.
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1.3.6: Hold the Delight Firmly
T 11"111'.! Ol, st1fu1 : (2l. : : (3l

0 Indra, come, speedily (1),
with your steeds, to my praises (2).
Hold firm for us the delight in the Soma (3).
Details: Ashvins establish the delight of Soma in the vital being and
nervous systems sustained by the life-force Vayu. Now it is to be
delivered to Indra in the mental Heaven. He holds it firmly so that it
permeates all the levels of the human mind. chana: delight;
harI: Indra's steeds. For its esoteric interpretation, see RV (l.5.4).
All-Gods: (1.3.7 - 1.3.9)
Vishvedeval;t is the name for the collective of all the Gods. When
the human seeker (yajamana) sets forth on his inner journey or
sacrifice, every God is called upon to perform a particular task such
as the preparation of the life-substance, to be done by Ashvins,
mental substance to processed by Indra, etc. It is not possible to list
all the functions of all the deities individually. All the Gods,
mentioned or not mentioned, known or unknown, are invited to the
inner yajna and support it so that the inner sacrifice is completed.
Hence the reference is to the collective of the Gods. The goal of the
yaJna 1s the attainment of Truth-Consciousness. See also (1.89) and
(1.90).
1.3.7: Apportion the Soma
: oi. wi m*f (2). : Wf1{_(3)
Come here, 0 All-Gods (2), fosterers, you uphold the strivers (1).
You apportion appropriately the Soma prepared by the giver (3).
[omasa.b: fosterers;]
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1.3.8: Speeding the Waters

W : Ol, IT q?"r:I"! (2l, foiij(lfol (3l
0 All-Gods, who pour the waters (1),
come hastening to the Soma offering (2),
like cows to their place of rest (3 ).
Details: aptural_l: givers of waters; "those who lead across the waters
or oceans". Waters include the gifts of lustre, strength, enjoyments,
etc., not merely rain.
1.3.9: Moving Everywhere in Knowledge

woi, wrr:mn'3!4: (2), wt: (3)
0 All-Gods, who never err (1),
are harmless, free-moving in your forms of knowledge (2),
Take delight in this sacrifice as its upholders (3).
Details: A characteristic of Vedic Gods is that they never harm nor
deceive those that are devoted or open to them. They fight only the
titans or those persons under their influence. The stories in the
Pural.).a-s about Gods like Agni or Indra are inappropriate to describe
the Vedic Gods, even though they have the same name. Many of the
Gods of the Pural.).a-s belong to the vital world, whereas the Vedic
Gods reside in the world of Truth and Light.
The Gods are typal beings; hence they are never exhausted. They
move freely as needed since they are endowed with an all-sided
knowledge.
ehimayaso: endowed with an all-round intelligence capable of
movement everywhere. adruhal): without treachery.
Sarasvati: (1.3.10 - 1.3.12)
Sarasvan in RV is the Goddess of inspiration or the Goddess of
speech, Yak, who gives the inspiration needed in all our activities.
She manifests as poetry or inspired speech from the mouth of the
Rihi. For more details, see the compact book, "Sarasvati, the
Goddess of Inspiration" (SAK.SI) for understanding all the mantra-s on
Sarasvati in Rig Veda.
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1.3.10: Sarasvati, Full of Plenitude
: <tl oi, : 'i1Bl-1lc181 (2), (3), : (4)
May the purifying Saras vatI, desire our yajna (1,3 ).

(She has) plentiful types of riches and felicities in plenty (2),
(She is) rich in the substance made by the thoughts (4).
Details: The above translation and the word meanings imply that
SarasvatI is a Goddess of knowledge or a Goddess of speech, vak or
vag devata. By using only the first line, we can declare that
Sarasvan is a river; reading all the lines gives a different
. .
rmpres s10n.
pavaka: purifier. The central idea of life and ourselves from which
we start is a falsehood which contaminates everything. SarasvatI, the
Goddess of speech and inspiration, is full of luminous plenitudes and
rich in the substance by thought-movements. SarasvatI purifies us by
inspiring in us the true inspiration as mentioned in the next mantra.
vaja: plenitude, plenty of opulences; discussed in ( 1.4.8) and ( 1.4.9 ).
dhiya: thought or intelligence everywhere in Veda.
The translation by Wilson, following S: 'May SarasvatI, the purifier,
the bestower of food, the recompenser of worship with wealth, be
attracted by our offered viands to rite'. The word-meanings assigned
are: vajinivatI: bestower of food;
dhiya vasul;i: giver of wealth ( vasul;i) in return for worship, ( dhiya).
vajebhih: offered viands or offerings in the yajna.
The variety of meanings offered by S for vaja mentioned here and
in (l.4.8) and (l.4.9) and the meaning to dhi are to be noted. His rum
was to get somehow or the other a ritualistic interpretation.
1.3.11: Awakener of Right Thoughts

-._f fl '!('tlil
i'.!:t
I
(1) ,
-.:ittl--tll
JJTr.:fbrr
..,,u.-{ (2),
\_
m.f-61<"1fl (3)
I
She is the impeller of auspicious truths (1),

the awakener of all happy thoughts (2).
May that SarasvatI uphold the yajna (3).
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Details: sunrtanam: speech that is both pleasant and true. She

nourishes the sacrifice which is a form of the surrender of all human
activities as a result of which all human actions, words, feelings
would follow in accord with the Truth. This is what is meant by the
phrase, "awakener of right mental movements."
1.3.12: Vast Flood of Truth

: fl(f<it ll@ oi, (2), f _!T f;r UGI@" (3)
SarasvatI awakens the great flood (of truth) (1),
by the perception of revelation (in the consciousness) (2).
She illumines entirely all the thoughts (3).
Details: In the first mantra of the sub-hymn, she effects the

purification by elimination of sin. In the second, she nourishes and
upholds the sacrifice which is a form of surrender of all activities of
humans as a result of which all human actions are in accord with
Truth (impelled to happy Truth, awakener to right mentalisings). At
the end, she pours her own revelation, impelling the human with the
illumination of ar-9am, the flood of Truth-consciousness.
ar-9al_1: flood or sea, the vast movement of Truth or rtam. Sri
Aurobindo has discussed at length the related words like samudra
(ocean), urm.il;I, (wave), etc., and has shown their psychological
character, (SY, SA, Ch. X).
ketu: ray, perception that reveals. This is a keyword in the Rig Veda
and this meaning is fixed throughout. S assigns several different
meanings to it including banner. See (1.6.3).
The translation by Wilson, following S: "SarasvatI makes manifest
by her acts a mighty river and enlightens all understandings". He
interprets ar-9al_1 as the river. He translates prachetayati as 'to
manifest', even though chetayati always means 'to awaken in the
.
consc10usness '.
Thus S regards SarasvatI in the first two verses as the Goddess of
speech and in the third as a river.
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4. INDRA
Overview of Indra in Veda
Rig Veda has about 2,500 mantras dedicated to the God Indra out
of the total of 10,552 mantras. Indra can be understood only if we
study all of them (or most of them) and meditate on them. This book
describes the powers of Indra relevant for us today using about one
hundred mantras from the Rig Veda and Yajur Veda.
To identify Indra in the Veda with his namesake appearing m

Ramayal.).a or Pural.).a is a great mistake. Indra in the Veda is quite
different from Indra in the Pural.).a. Indra in the Veda is a benevolent
cosmic force whose goal is to help human beings in attaining all-round
perfection, both individually and in society. The epithet, 'Lord of
Existence' is assigned to Indra in RV (1.54.7), (1.11.1), (1.100.6),
(5.32.11) etc. In mantras such as RV (8.70.3) or (1.62.7), Indra is
assigned epithets such as, 'He cannot be attained by mere effort or
rituals (yajfia)'; these epithets, are used in the Upanihads to denote
the Supreme Being (Chhandogya Upanishad 3.2.3). The greatness of
Indra is mentioned explicitly in several Upanishads.+
Indra, the lord of the Divine Mind, helps human beings develop
the abilities for mental formation and associated actions. Indra is
primarily the deity who gives the appropriate knowledge to human
beings so that they can perform all their actions. Actions are not
limited to those on the physical plane, i.e., those done with our hands,
legs, mouth, etc. They include the actions done at inner levels also,
the inner vital, inner physical, etc.
Aitareya U. (1.3.14) declares, "He beheld that Being who is Brahman and the last Essence.
He said, 'yea, this is He, verily I have beheld Him'; therefore, he is ldandra; for ldandra is the
true name of Him, but though He is Idandra, they call him Indra because of the veil of
unrevelation (paroka). Gods love parok$ha". Kena U. {4.3) declares, "Indra is as it were
beyond all the other Gods because he came nearest to the touch of That, because he first knew
that it was Brahman".
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The actions of the Divine Mind, Indra, can be broadly divided

into at least three categories. The first task is to manifest knowledge
in all the humans who have aspired for it. Of course, this is not done
in a single step. This task is imaged as the birth of the god Indra in
man.
This task includes the preparation and building up of bodies

which can absorb or sustain this knowledge. The physical body is
made of material, vital and mental energies. In its ordinary condition it
is like an unbaked pot which will break if knowledge of great intensity
enters it. Hence, Indra has to create new forms (or subtle bodies in the
modern parlance), which can receive the knowledge given and allow
for its growth.
The second task is to help the human beings towards the goal of
all-sided perfection, i.e., perfection in the physical, vital and mental
realms, perfection and harmony in interpersonal relations and in the
society at large etc.
The third task of Indra is to offer protection for individuals from

the hostile forces. The existence of these non-human forces operated
by non-human typal beings is not a surprise for any one who has
developed an inner life of sufficient depth. These hostile forces are the
forces of falsehood which conceal Truth, or divide the Truth into
mutually opposite chunks, the forces which tend to stop the flow of
consciousness, etc. Hence Indra battles the demonic forces led by
Yrtra, the concealer or tearer. Vrtra and his followers operate not only
at a cosmic level, but also in the inner life of every individual. Hence
Indra has to secure victory against Vrtra, the demon in each
individual. It should be emphasized that Vrtra is not a human being.
Chapter 7 from the book Indra - Lord of Divine Mind [ SAK.SHI]
contains mantras from RV indicating the symbolism of Vrtra.
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Hymn 1.4: Indra, Giver of Light

1: Fashioner of Perfect Forms
2: Indra Showers Light
3: Show not Beyond Us
4: Ask the God of Clear-seeing Mind
5: Restrainers
6: Collaborators
7: Indra Gives Joy as a Friend
8: Vrtra-Slayer
9: We Enrich Indra
10: Indra as Friend
This Sukta of ten verses is the first in the Rig Veda devoted entirely
to Indra. Consequently, it summarizes some of the key qualities of
Indra, the Master of Luminous Mind. The Rihi invokes Indra in the
process of the offering of Soma for obtaining the growth of the Indra
power in the Rihi or the human aspirant.
For more information on Indra and the Divine Mind, see the compact
books, 'The Essentials of Rig Veda', (SAKS!), and 'Indra: the Lord of
Divine Mind' (SAKSI).
1.4.1 : Fashioner of Perfect Forms

t'loi. (2), pf.f(3), p-QF61-Qf (4)
0 Fashioner of perfect forms (1 ),
everyday we call you for (your) growth (in us) (2,4),
like a milkmaid calls a well-yielding milch-cow (3).
Details: The Rihi prays for the growth of the powers of Indra such as the
Divine intelligence in himself. The phrase used is utaye, to increase,
which occurs frequently in the Veda. In other hymns, the Seer calls upon
Indra to plant a seed of his power in himself (Seer), so that the seed
continuously grows into a full-fledged plant of his power. Since the Rihi
carries in himself the seed of the Indra-power, Indra is said to be born in
the Rihi in many verses. For example, see (1.11.4) where the word
ajayata, born, is used.
go stands for the animal cow as well as a Ray of spiritual Light. Similarly
sudugham stands for milk and the product of knowledge.
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[ltaye: it is derived from av, meaning increase everywhere, even though

occasionally the meaning of protection is possible. The increase refers
to the Indra-power of knowledge and not to any physical wealth. See
(1.33.1) where it is stated, "Indra increases our needed thought,pramati".
surupakrtnu: lqtnu means a doer or a craftsman. The phrase means the
fashioner of perfect forms, particularly fashioner of perfect thought forms.
Recall that Indra is the master of the Luminous Mind without the nervous
obstructions characteristic of the human mind. Hence, Indra creates
perfect thought forms which are later transformed into material objects.
1.4.2 : Indra Showers Light

'31f:(l), ffllm:fqif(2), : (3)
Come to our Soma offerings (2);
drink the Soma, 0 Soma drinker (1 ).
The increase in us oflndra in his rapture is light-giving (3).
Details: In the first mantra, the greatness of Indra is mentioned. Here he
is invited to accept the Soma. The God Indra's power in the human aspirant
increases with the intake of Delight, signified by Soma. As a consequence,
Indra showers the Rays of spiritual Light on the human aspirant. Spiritual
commerce is happening continuously between the yajamana and the God
in the Veda.
Soma is the Delight of existence and not a physical drink of
intoxication. The intoxication is not physical, but spiritual and
symbolic. See (1.2.1)
goda: the giver of go, spiritual knowledge or Light, not a mere giver of
the cattle. In the Veda, go or gau always stands for a ray of light, not
cattle. revatal;i: you who have increased. Indra's power in the yajamana
increases as Indra accepts the delight poured out by the caller.
1.4.3 : Show Not Beyond Us

aj oi, m;i!(2), m (3)
Then may we know a little of your innermost right-thinkings (1 ).
Show not beyond us (2); come to us (3).
Details: vidyama: may we know. The human aspirant can never know
all the thinkings of the God Indra. S/he is praying for Indra to reveal at
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least a small portion of his thoughts.

ma no ati khya: reveal thyself only as far as our vision permits. Do not
show yourself beyond our limited capacity.
mati in Veda means thinking, including its emotional aspects. suma ti is
a thought endowed with Light accompanied by gladness and kindness in
the soul. Indra not merely dazzles us with his Light but is also a fashioner
ofright thought-formations.
1.4.4 : Ask the God of Clear-seeing Mind

(1), fclW4ldq_(2), *(3)
Go far; the speedy and unharmed Indra is to be questioned (1),

he is with the clear-seeing mind (2).
He brings the highest Good to your comrades (3 ).
Details: Note the systematic way in which the RihI-s approach Gods.
The Gods are concrete powers who can be contacted and questioned
systematically, obtaining from them the required answers. The Gods are
not tardy or vague in their answers. They are speedy and have clear
seeing mind. They regard Rihi-s as their comrades and bring them the
highest Good.
vipashchitam: clear-seeing intelligence that can recognise the forces,
favourable or otherwise in the inner yajna and take appropriate action.
This phrase indicates that Indra is the lord of Divine Mind.
1.4.5 : Restrainers
R;i!oi, Rd:(2J, w,r: !3l
May those who restrain us declare (1 ),
"Strive on, even in other fields (2),
reposing in Indra alone your activity (3 ). "
Details: Line 3: "reposing in Indra alone your activity", indicates the
seeds of the Karma yoga or the yoga of work completely offered to the
god, which was developed in detail in later scriptures like Bhagavad
Gita.
nidal): A class ofcensurers in the path of yajna. They are the forces who
pose obstructions in the path of yajna so that the yajamana may become
more perfect in his actions. Unlike the titans, Vrtra or Vala, the Nidal;t
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are not purveyors of falsehood, stealers of Light or revilers of the path of

yajna. The NidaJ:i impede the Rihi in his journey by bringing to light the
defects in his personality and declare, 'we will not allow you to go forward
till you correct all these defects.' Only Indra can give the additional light
or power which removes these defects.
1.4.6 : Collaborators
;t: (1), : : : (2), (3)
0 achiever of action, may the collaborators declare us (2),
entirely blessed (1).
May we abide in Indra's peace and happiness (3).
Details: Note the connection with the previous mantra which states, 'strive
on, reposing in Indra your activity.' This mantra states, 'may we abide in
Indra's peace and happiness.'
ari krfh,tayal): collaborators; ari means one who fights (for us), capable
of arana, fight. Typically it means yajamana or the seeker as in (1. 9.10).
Veda rarely has the meaning of enemy for ari. krfh,tayal) means doers of
actions. The two words together refer to the collectivity of powers or
emanations of the Divine who help humans in their ascent. Hence the
two words together have been translated as, 'collaborators.'
dasma: achievers of action;
1.4. 7 : Indra Gives Joy as a Friend

(1), wf"*'1l (2), lli_ (3)
To the intense Indra bring the Soma (1),
the glory of yajna, blissful to the Gods (2).
(Soma) carries forward the friend Indra who gives joy (3).
Details: Here the Rihi who offers the inner sacrifice is also the companion
to Indra and he carries forward (patayan) Indra. RV (1.4.10) explicitly
states that Indra is the friend of the one who offers Soma and he carries
him safely.
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In the earlier two mantra-s, it is seen that the Rihi has overcome his/
her defects and the divine collaborators have blessed his yoga-journey.
The quality of the Soma, the Delight of Existence, pressed by him in his
actions is also much more intense than before and Indra is eager and
intense to accept the Soma to give ecstasy to all.
nrmadanam: intoxicating to the Gods. nr or nara in Veda refers to both
God and humans. The intoxication caused by Soma has nothing to do
with the effect felt on imbibing alcoholic drinks.
1.4.8 : Vrtra-Slayer
1a5flJ1oi,11,st101i'{: (2),

"'!!MJt.(3)
0 Indra of a thousand activities, drinking this Soma (1),
you become a slayer of the Vrtra-s (2).
(You) protect the opulent in their opulences (3 ).
Details: Vrtra-s: a family of demonic or evil forces. They cover the Truth
with falsehood. They hold up the divine energies or waters from reaching
the humans. They are enemies of persons doing the yajna.
The destruction of Vrtra is achieved by all the divine powers together,
with Indra being the prominent one. In this action, Soma, the Delight of
Existence, plays a key role. The delight enhances Indra's might and
makes the killing possible. ghanal}.: destroyer;
RV (1.32) gives a detailed account of the symbolic battle between Indra
and Vrtra.
vaja: always indicates fullness or plenitude, plenty of all types of riches,
especially the Rays of Spiritual Light, luminous Might, etc. It is closely
related to the word rayj or radha, mentioned in RV (1.1.3). This word
stands for all types of riches, physical as well as psychological or inner
felicities like happiness, appreciation of beauty, good thoughts about
others, absence of the six 'foes', like anger, greed, jealously, arrogance
etc. See also (1.2.5).
shatakratul): Doer of thousand activities, a common epithet for Indra.
kratul) is will or action. Here action is appropriate.
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1.4.9 : We Enrich Indra

!!111lllli: (1), Ri,sf;ffi (2), (3)
You opulent in the opulences, we enrich you again (1),

0 doer of a thousand activities (or willings) (2).
May we enjoy our riches (guarded by you), 0 Indra (3 ).
Details: vajayamal;i: (we) increase or enrich you; obviously a human
being cannot enrich Indra who is a cosmic power. Whenever such phrases
are used, they mean that the Rihi strives to increase the degree of
manifestation of Indra in the Rihi's subtle body or increases the Indra
power within himself. The idea of Gods increasing in humans occurs
frequently in Veda.
sataye:for enjoyment (KS); for recovery of riches, (SA);
1.4.10: Indra as Friend

:(l), ::ffl(2), iWf(3)
He, in his vastness, is a continent of bliss (1);
(is) a friend of the Soma-giver whom he carries safely through (2).
To that Indra raise the chant (3).
Details: sakha: friend (of Indra):
rayal;i avan.il;i: first word means inner wealth or bliss, the second means
continent of support, a common name for Earth. Together it is translated
as a continent of bliss. See rayi in ( 1.1. 3 ).
1.32: Indra-Vrtra Encounter and the Release of

Rays, Waters and Soma
Ri!;,hi: Hirar;iyastiipal_i Angirasal_i
1: Struck Ahi and Broke the Hill
2: The Vajra from the World Svar
3: Three Rites in the Subtle Body
4: Destruction of the Deceptive Knowledge
5: Superb Coverer Vrtra
6: Remover of Foes
7: Vrtra Rendered Partially Inactive
8: Waters Mounting the Mind
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9: The Mother of Division Covers Vrtra

10: Vrtra's Body is Hidden in Darkness
11: Removed the Cover on the Aperture
12: Released the Light and Delight
13: Obstacles to Indra in the Battle
14: Doubt about Vrtra's Death
15: All-powerful Indra
Metre: Trihtup
For the symbolism of demons, events and the battle, see
'Essentials of Rig Veda' (SAK.SI).
1.32.1: Struck Ahi and Broke the Hill

4lt11fuJ oi, (2),
: (3), IT 46HFU'i_ (4)
I relate the exploits of Indra (1 ),

which the Vajrin mainly performed (2).
He struck the serpent Ahi injuring the waters (3 ),
broke the hill which obstructed the rivers in their flow (4).
Details: Vajrin: Indra, holder of Vajra or the thunderer. The thunder is
the symbol of the potent sound of Vajra, which overcomes all obstacles.
Ahi: Literally a snake, a common synonym for Vrtra. Snake is the
standard symbol in Indian mythology for life-energies enmeshed with
greed, anger, destruction, etc., qualities characterizing Vrtra. S states
that the name Ahi is used because the cloud has the shape of a
snake. Ahi indicates a generic name for titans as in (l.32.3) (ahinam).
tatarda: injured. Releasing suddenly the waters whose flow has been
stopped or obstructed is figuratively represented by this phrase.
vakfhal)al): flowing rivers.
parvata: The hill symbolizing the forces of inertia and inconscience.
Sometimes used for the demon itself.
glacier: Ahi is also said to indicate a glacier because of the epithets,
the mountain and the snake. In the next verse, it is said Ahi is
hidden in the mountain. It is said that the zig-zag movement of the
massive blocks of ice melting because of the Sun is compared to the
movement of a massive snake causing fear.
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1.32.2: The Vajra from the World Svar

mM oi, d (2),
zl -1: f4JH (3l, : : : (4l
I I I I I
He struck Ahi hidden in the mountain (1).

For him Tvahtr fashioned the Vajra of the luminous world (2).
Like lowing cows reaching the calves (3 ),
the flowing waters straight reached the ocean (4).
Details: Tvahtr: divine sculptor; svaryam: from the fourth world,
svar, the world of Light. Vajra belongs to this realm.
anjal): straight path. Ordinary rivers flow by meandering paths.
Obviously these rivers are not physical. Note the phrase, 'waters
mounting the mind', occurring in (1.32.8) of this hymn.
1.32.3: Three Rites in the Subtle Body

ffl1! (1), 844 NJfWl (2),
m(3),(4l
Like one showering gifts, he chose Soma (1),
and drank it in three infusions (on behalf of all) (2).
Opulent, he wielded the killer Vajra (3 ),
and struck the first-born of the Ahi-s (demons) (4).
Details: The idea is that Indra, acting like one who showers of gifts,
drinks the three Soma infusions, denoting the three inner yajnas or
rites performed on behalf of all. The three yajnas symbolise the
actions on the three planes, namely the physical or matter, the life
energies and the mind.
tr_ikadrukefhu: denotes the three yajnas, namely jyotil}.,
(illumination), gaul}. (Ray of Light) and ayul}. (Life). The ritualists
give the meaning of three days of rites in which the infusion of the
Soma is done.
prathamajam ahinam: Vrtra is the eldest or the premier titan among
the Ahi-s.
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1.32.4: Destruction of the Deceptive Knowledge

Foi,:.:fur:(2),
w(3), "aj;;r f61f61Jl (4)
0 Indra, when you struck the eldest Ahi (1),
you also destroyed the deceptive knowledge of the fraudulent (2).
Even though the Sun, the Heaven, and the Dawn, were revealed (3 ),
the enemy is not yet fully destroyed at that time (4).
Details: Notice the symbolic character of the killing of Vrtra,
especially the phrase, 'deceptive knowledge of the fraudulent'. This
aspect is heightened by the latter half of the verse, 'revealing the
Sun and Dawn', discussed in (1.7.3).
The second half indicates that the destruction of the evil forces
has not been completed, even though dawn, Sun etc., which were
covered earlier were now seen.
mayinam mayal,J.: deceptive knowledge of the fraudulent.
1.32.5: Superb Coverer Vrtra

(1), (2), (3),
k-341 f61111 (4), : W@" : (5)

Striking the superb coverer Vrtra (1),
with a mighty blow from his Vajra (3 ),
Indra cut off its shoulders (2).
Like tree trunks cut by an axe (4),
Ahi lay inert close to the Earth (5).
Details: vrtrataram: most Vrtra, superb coverer Vrtra. tara and tama
are suffixes indicating comparison of abstract qualities. Thus Vrtra or
Ahi should not be construed as a particular person or animal with a
physical body, but a type of force. The being battling Indra is pre
eminent in this group. Recall the phrase, 'first among Ahis'. Recall
that the battle takes place in the midworld (antarilq,ha). When Ahi is
killed, its subtle body drops to the Earth.
Ahi, Vrtra and Vyamsa refers to the same non-human entity.
Vyamsa is one whose shoulders are cut off. These forces have a
detailed structure, parts of which are referred to as arms, shoulders etc.
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1.32.6: Remover of Foes

m oi, (2),
Ri(3), :: (4)
Like one without a rival, the haughty one, Yrtra, challenged (1 ),
the great warrior, who is the oppressor and remover (of the foes) (2).
He (Yrtra) could not avoid the impact of the blows (3);
the foe of Indra (Yrtra) had ground to a halt the rivers (4).
Details: rujanal): rivers, derived from the root ruj, to break.
rjisham: remover of foes, derived from Isham and rja. S interprets it
as the possessor of the Soma, left over from the earlier ritual.
1.32.7: Vrtra Rendered Partially Inactive

ql11 '3l1d1_ (1), ri (2),
:.. ..,.4:;,I @
"lll'l: .l(JII'.! (3), 7,;"U
I :::r::rl' : (4)
I I
Bereft of feet and hands, he (Yrtra) still desired to fight Indra (1 ),
who struck him (Yrtra) at the crown (2).

Like an eunuch desiring to act virile (3 ),
Yrtra fell on the ground with his limbs shattered (4).
Details: vyastal): vi + astal), devoid of hands and feet. Even though
hands and feet are mentioned, it does not imply that Yrtra is a
human being. In Indian tradition hands and feet are organs of action.
Thus the phrase means that the force symbolized by Yrtra was
immobilized by Indra.
1.32.8: Waters Mounting the Mind

(1), (2), (3), : (4),
1" 4@1_ (5), : :-: (6)
Like a river breaking the banks (1 ),

the waters flow over Yrtra who was lying down (4,2),
and ascended back to the mind (of man) (3).
Yrtra, had besieged with his might these waters (5),
(now) he came to lie at their very feet (6).
Details: mano ruhiil)iil): (waters) mounting the minds (of men). Just
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as when rain comes the water of the river overflows its banks, the
force of Indra makes the divine energies (waters) cross over the
restrictions placed by Vrtra and ascend directly to the mind of men,
thus illumining and energizing them. Obviously the rivers cannot be
physical.
patsutal) shil): lying under their feet;
1.32.9: The Mother of Division Covers Vrtra

4!llll (1), cN: (2),

1-.R: (3), : ffil : (4)

Danu, the mother of the evil force, Vrtra, lowered her arms (1 );
Indra flung the striking weapon below her (2).
The mother was above, the son below (3).
Danu lay asleep like a cow with her calf (4).
Details: This verse states symbolically that Danu, the mother of the
forces of ignorance, protects her son during the son's fight with the
children of Light.
nichavaya: with her arms down;
danu: the divided nature (pralqti), the mother of Division, the mother
of Vrtra and other titans. She is also called Diti. She is to be
contrasted with Aditi, the infinite Nature, unslayable cow, mother of
the Gods, Indra and others mentioned in RV (1.89.10) and in other
verses. Both Diti and Aditi are mentioned together in one verse RV
(4.2.11), clarifying their symbolism.
"Let the knower discriminate Knowledge (chitti) and Ignorance
(achitti), the straight open levels and the crooked that shut the mortals;
0 Agni, for the right birth of the Son,
Lavish on us the (finite) Diti and guard the (infinite) Aditi".
1.32.10: Vrtra's Body is Hidden in Darkness

'3l@'11'!_
'3lf;i'11aj ehliaj (1),

(2),
F{
,
(3 ) : (4)
Amidst the changing current of waters, devoid of habitation (l ),
Vrtra's body was deposited (2).
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The waters flowed over the concealed Vrtra (3).

He, the foe of Indra, lay in perpetual darkness (4).
Details: ni9yam: hidden, concealed, a mystery. This is a keyword in
Veda used often to indicate the knowledge or power which is hidden.
In this case the Mother of ignorance hides the body of Vrtra in her
bowels and hence it is unseen.
a-niveshananam: devoid of a place to enter;
S translates nil)yam here as nameless. The Nighantu or lexicon
of Yaska does not mention it as a meaning of nil)yam. If it is asked
how this adjective is given to Vrtra, S states that Vrtra was so
thoroughly dead that his name was forgotten totally. But S translates
nil)yam as concealed elsewhere, for instance in ( 1.95.4). In ( 1.164.37)
this word is used to describe the jiva or soul, 'I know not if I am
this; a mystery, nil)yam, am I, and bound, I move about the mind.'
Other references are (7 .33.9), (7 .56.4), (7.61.5), ( 4.3.16 ), where the
meaning given by us is appropriate.
aniveshananam: without fixed dwelling, flowing.
1.32.11: Removed the Cover on the Aperture

ijqdj_: -min- (1), : il'f0r: (2),
t1a:141 (3), ffi (4)
The waters, subdued and constrained by Vrtra (1),
stood fettered like the light confined by Pal).i (2).
The closed aperture blocking the waters (3 ),
was uncovered by the striker of Vrtra (4).
1.32.12: Released the Light and Delight

<%"li!0JTU: ffi!_(l), (2), (3),
: (4), m:11((5), : oom;:(6)
Like the tail of a horse (warding off a fly) (1),

with the Vajra you (chased) Vrtra (2),
who struck you back (3), 0 Indra, the God absolute (4).
You won the light, won the Soma-delight, 0 hero (5);
you released the seven rivers to flow again (6).
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Details: This verse refers to the three benefits obtained from Indra's
action, namely the release of the Rays of Light (gal;i), the release of
the Soma and the release of the Waters in the form of seven rivers
(sindhun). Regarding these rivers, see the note in (1.35.8).
Usually it is the demon Vala and the PaI_li-s who steal the Rays,
gah, and imprison them in the cave. They are released by the
Angirasa Seers. Indra releases the Waters stopped by Vrtra. In the
Veda these two events are not separate, but one event, described
together or separately in several places. The seven rivers refer to
the energies in the seven planes, namely Earth, midregion, Heaven,
svar and the supreme triplet, tridhatu.
It should be noted that cows cannot be stored in a cave like gold;
without water and other necessities, they die quickly. There is no
mention in the Veda of Vala or Pal_li-s caring for the cows, clearly
indicating the symbolic nature of the cows. The phrase, 'release of
Soma', indicates the symbolism of the entire event. The Vrtra-Vala
complex imprisons the Rays of Light, energies or Waters, the
ecstasy or Delight or Soma and also the Sun and Dawn as mentioned
in other verses. The purpose of Vrtra and other Rakhasa-s is to
hide the Light and Delight from all human beings. Indra releases the
Light and Delight for all mankind.
1.32.13: Obstacles to Indra in the Battle

fflr: oi, ;r(zi, *Jlfi'(3),
: (4 ), fcr (5)
Neither the lightning, nor the roar (1),
nor the rains nor the thunderclap (3 ),
could reach Indra (2), as he battled Ahi ( 4).
Indra surmounted other obstacles as well (5).
Details: Lightning, rains, etc., are all symbolic.
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1.32.14: Doubt about Vrtra's Death

: (1), (2), (3), '41(4l,;,01_(4),
: ( 5), ;J (6), (7)

"Who else is the slayer of Atri (1), but you have seen" (2),
this fear (doubt) arose (4),
in the mind of Indra who had earlier struck the Ahi (3 ).
Ninety-nine rivers and worlds, he traversed (5,7),
like a bird in fear (6).
Details: A doubt arose in Indra, who had earlier struck Vrtra,
whether Vrtra was dead or not. Therefore he crossed the
psychological rivers and traversed the worlds to make sure of Vrtra's
slaying. This fear was compounded by the fact that Danu covered
Yrtra's body.
If Vrtra were a human being, how can his body be lost? Vrtra
represents a cosmic force and its destruction is not easily pinpointed.
Hence the need for Indra's search.
There is no need to introduce the Pural).ic legends that Indra was
fleeing from the sin of killing Vrtra.
1.32.15: All-powerful Indra

ma WWl : (1), (2),
uajqu.:u'i_(3), ;J": (4), fil (5)

Indra is the king of the mobile and the immobile (1),
king of the quiescent and the forceful, he the Vajra-armed (2).
He as the king rules over all people (3 ),
and is all around them (5),
like the rim encircling the spokes (4) .
Details: This verse summarizes the sovereignty of Indra.
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5. GANAPATI
Ga1_1apati, Brahma1_1aspati and Brhaspati
In the Veda the three deities Brahma, Brhaspati and Brahmal).aspati
denote one Deity. This deity is also the popular elephant-faced God
worshipped in the Pural).as whose tusk is in the form of the sacred
syllable OM or AUM. He appears in the Tantra Yoga in the form of
Gal).apati, presiding deity over the paravak, the speech supreme with
his abode in the muladhara chakra, subtle body of every human. In the
Veda Brahma stands for the Potent Word, mantra. Brahmal).aspati is
thus the Lord of the mantras. When the mantra is recited appropriately
it enters our subtle bodies and releases the concealed forces and leads
them upwards in manifestation. He is called in the Pural).as a s
Vighneshwara or the Lord of obstacles. Physical obstacles are caused
in our tasks because of our conflicting thoughts and desires. All problems
of existence are problems of harmony. Gal).apati places the appropriate
mantra in the subtle body using his tusk skilfully and the power of the
mantra removes the inharmony, the cause of the obstacle. Hence
Gal).apati is said to manifest in our subtle bodies with his protections
( utibhih). The same idea is there in other mantras such as ( 1.40.1 ),
ahe is prayed to become awakea. The mantra is popularly used in the
beginning of many rituals even today.
Gal).a in this mantra means a group or host. He is the leader of the
host of the mantras. His power enables us to hear the voice of divine
inspiration in our hearts. He is called a superb kavi because kavi is
not a mere poet but the originator of all actions, both in the macrocosm
and microcosm. When he hears us, his action for us automatically
follows.
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Rig Veda mentions that Indra smashes the adri, the hill of inconscient
(where the cows and horses have been hidden) by means of his vajra,
the thunderbolt, releases the cows and the waters, the rays of knowledge
and the currents of divine consciousness confined in the cave.
Interestingly, RV( 6.73) describes the same act being performed by
Brhaspati (GaJ_lapati) also. This is yet another example of the power of
GaJ_lapati to remove obstacles on the path of spiritual progress.
In Veda, Brhaspati also denotes the soul-power. We have mentioned
earlier that brahma means mantra. A mantra has two aspects, namely
the soul-power within it and the power of the word which manifests it.
In Brahma, the stress is on the soul-power. In the quotation, RV
(4.40.8), (4.40.9) given below, brahma always mean soul-power. on
the other hand, in Brhaspati, the stress is more on the power of Word.
The word Brhaspati, according to grammarians, is formed from the
'brhat'the Vast and 'pati', the Master. 'brhat'the Vast, part of the trinity
of satyam, rtam and brhat (the Truth, the Right and the Vast) is the
home of the mantras. Hence, Brhaspati also means the master of the
Word or mantra.
According to Sri Aurobindo, in the word BrahmaI_laspati, the lord of the
mantras, the two varying stresses in brahma and brhaspati are unified
and equalized .
The outward expression of the soul-power (brahma) is the sound form
of mantra. This meaning is preserved in the name of ritual 'brahma
upadesham' where the sacred mantra Gayatri is revealed to the student
or initiate.
Recall that the soul is distinct from the three powers of: matter ( anna),
life-energy (prana), and the mind (manas) and is superior to them.
Recall also that in the Indian tradition, it is the word (or vak) which is
the main instrumental agency for creation. Note that creation does not
come out of nothing. The creation is really a process of release (sav);
that which is latent is made manifest. The agency for this process is
the Word.
Creation is perpetually happening in every one of us; the different planes
are being born in us, signified by the birth of the corresponding Gods in
each person. Naturally, the manifestation of the different world-planes
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and their associated powers in the conscient human being is also the
work of Br haspati. It results in the manifestation of the superconscient,
the truth and bliss, i.e., the sat-chit-ananda.
Ga1_1esha Legend
Let us begin with the familiar legend of the birth of GaI_lesha. It has
several embellishments. We will give here one version among the many.
It is said that Parvati, desirous of a child, fashioned one with her own
powers. In her absence, Shiva came to the house and desired to enter
it, GaI_lesha refused the permission. A fight started between them
resulting in the head of GaI_lesha being cut off. Just then, Parvati came
to the scene and was shocked to see the severed body of her son. Shiva
quickly asked one of his attendants to bring the head of an elephant
(gaja). Shiva attached the head to the body; GaI_lesha was restored to
life and everybody was happy.
A person with an intellectual curiosity will pose several questions such
as, 'Why did Shiva not attach the existing head (crafted by Parvati) to
the severed body of GaI_lesha? What is special about an elephantas
head?'
The legend is a symbol of the process of creation of any being, human
or otherwise. It also conveys in a simple way the Prakrti-Puruha
dualism which plays a key role in many Indian philosophies and
practices, including the so-called popular ha_tha yoga. Parvati represents
the Supreme Prakriti or nature. Shiva signifies the Puruha or the
Supreme Soul. Every being, human or otherwise, has elements of both
Prakriti and Puruha. Every being has at least three powers of anna
(matter), Pral)a (life-energy) and manas (mind) which are all under the
control of Nature or Parvati. The soul, which is distinct from the powers
of anna etc., is the province of Shiva only.
GaI_lesha, created by Parvati has only the powers which Parvati has,
namely anna, pral)a and manas.
To complete the body, a soul is needed; how does one add the soul to
the body? Hence the incident of the fight between Shiva and the new
born GaI_lesha is created. Shiva removes the head, which contains the
governing power, namely mind only. At Parvati's behest, Shiva wants
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to make the body full. He cannot use the old head which is bereft of a
soul.
How to signify a head which easily signifies the soul also? The elephant's
name (gaja) has the connotation of abeing born Ua) in heaven (ga). Thus
the elephant's head which is associated with spiritual powers, is secured
and attached to the body. Thus, the body becomes complete, having
both spiritual powers as well as with anna-pra-9a-manas power.
2.23. Gal)apati desires our welfare

Ri!;,hi: Grtsamadal_i Bhargaval_i Shaunakal_i
2.23.1: Gar;iapati causes the hearing of the supreme inspiration
2.23.2: You give rise to mantras like the Sun his rays
2.23.3: You stand in the car of truth, dispersing revilers
2.23.4: You protect persons by the right leading
2.23.5: Your worshipper is not harmed by calamities
2.23.6: We adore you with the thoughts of your laws
2.23.7: You make the paths easy for the birth of gods in us
2.23.15: Luminous wealth full of will-power
2.23.19: May you become aware of our hymn
Metre: 1-14, 16-18, Jagafi; 15, 19, Tri!;>htup
[This sukta has 19 mantras, dedicated jointly to both Brhaspati and
BrahmaI_laspati. However the anukramai;u assigns the mantras
1,5,9,11,17,19 to BrahmaI_laspati because that name appears in these
mantras. Similarly the remaining namely 2-4, 6-8, 10, 12-16, 18 to
Brhas pati for the same reason.
The first mantra is the most popular in the Vedic literature; it is
recited in the beginning of almost every ritual, addressed to
GaI_lapati. This word GaI_lapati occuring in (2. 23. l) is regarded as a
synonym for BrahmaI_laspati by many. It also occurs in (10.112. 9).
As indicated in the brief view on these two gods Brhaspati and
BrahmaI_laspati given in pages (xiv-xvi), many are their functions. If
we peruse the titles assigned for these mantras given in the suktas
23-26, most of them deal with the protection of the devotee from the
hostile forces and the guidance or leading given to the devotee. The
protection needed is expressed in many ways. The god is said to be
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our ally (2.23.10, 2.25). He desires our welfare and speaks on our
behalf to the other gods. Mantras 2 and 17 specifically mention
Brahma1_1as pati giving rise to mantras like the Sun his rays; he is
seer of every Sama mantra.
The mantra 11 clearly states that he is the sole one without fol
lowers (ananudal_J) and he is the truth (satya).
The release of the Ray-cows stolen by demons is alluded to only
in one mantra, 18.]
2.23.1 : Gal)apati causes the hearing of the s upreme ins piration

'@ ,!.:.-
014 - :!I'"" -liii.=tl'{ (2), (3),
I I I I
(1),
(I (4), jiOlfll (5), '3lT ;r. (6), (7)
We invoke you Ga1_1apati,

leader of the host (of mantras) (1),
a superb seer among seers (2),
He causes the hearing of the supreme inspiration (3).
He is the supreme King of the (potent) word (mantra) (4),
and the master of the soul (5);
may He hear us (6);
may He be seated on the seat within with his protections (7).
[Also in TS (2.3.14.14);
ga.(lanam: host of mantras; note Brahma1_1aspati has no followers as
stated in ( 2. 23.11 ).
upamam: highest; supreme, (10.5.6);
as Ida: seated; sadanam: seat (within);
brahma.(lam: of the word, (2.1.3);
utibh.il;i: that which increases us;
brahma.(laspati: the master of the soul, (2.1.3);
utibh.il;i: protection; increasings;]
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2.23.2 : You give rise to mantras like the Sun his rays
${ (1), (2), : (3),
Wj@EII (4), lOU!lm (5)
0 Brhaspati, conscious thinker (2),

through your all-mightiness (1),
the gods have obtained their sacrificial portions (3 ).
Just as the great Sun generates (and spreads) all the rays of light (4),
you give rise to the mantras (or Words) (5).
[usra: rays; asurya: all-mightiness, (5.10.2)]
* :
2.23.3: You stand in the car of truth, dispersing revilers
(1), (2),
., ,..;!
....u;:. ' (3), H"l '
:::r.:lnr.:r
'!'<..-,'- ,Th"rrr
"2'...,"1__ H+1+-+r.f "Ul+1 i4i:{'{_ (4)
Having dispersed both the revilers and darkness (1 ),

you stand in the luminous car of truth (2).
0 Br haspati, (the car is) formidable, humiliator of foes (3),
killer of Rakhasas, cleaver of places hiding the knowledge,
and knows the svar-world (4).
[The epithets in lines 3 and 4 refer both to the car and Brhaspati;
gotrabhit: breaker of the pen of (hidden) Ray-cows; occurs in (6.17.2,
10.103.6); parirapal): pari-rapal) (pada): revilers, (2.23.14);]
2.23.4: You protect persons by the right leading

Rt()h oi, (2), r (3),
@:tq-11 (4), : (5), ml -1'( (6)
You guide persons by the right leading (1),
and protect them, 0 Brhaspati (2).
The giver who offers himself is not touched by evil (3 ).
You burn the haters of the Word (4).
You smite the angry demon-foes (5);
such is your mightiness (6 ).
[amho: evil, sin, sorrow; manyumil): smite the angry demon foes or
their knowledge, (1.100.6) (KS); suniti: right leading]
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2.23.5: Your worshipper is not harmed by calamities

., -:1-fi..::r
. ;:i- : Ol, ,m: ;:i- ;JI
' f;i'-1: !2l,
I I
;:i- cf1{_ ;:i- 1:1 ,A-A-.-
Ff (3), (4), lOlfq(i (5)

0 Brahmal.).aspati, 0 strong protector (5),
the person whom you protect, will not be harmed by robbers (2,4);
(not harmed by) sm or calamities and hostile forces (1).
You drive away all the injurious things (3).
[sugopa: strong protector, (5.38.5); titirul;i: overcome, (l.33.9);
dvayavinal,1: those who rob in both ways, (directly and indirectly),
(1.42.4);]
2.23.6: We adore you with the thoughts of your laws

;f1- : 1- oi, : (2), efcmr: (3),
;f1- !4l, *@ 5--I 4:f<51Jl !5l

You are our protector, maker of our paths (1); you are all-seeing (2).
We adore you with the thoughts of your laws of working (3).
0 Brhaspati, for him who practices deceit against us (4),
may his own malice become powerful and destroy him (5).
[harasvatL' become powerful (S), (occurs once);
vichakfhal)al,1: all-seeing; clear-seeing;
vrata: (your) laws of working, (2.8.3), (2.5.4)]
2.23.7: You make the paths easy for the birth of gods in us
; (1), (2), lf: : (3),
cf" ffi T-f: (4), wt ;ft 6td4 Fl (5)
0 Brhaspati, turn away from our path (4),

the arrogant person, wolf-demon and hostile forces (3).
They want to injure us (1 ).

We are sinless (peaceful) (2).
Make our paths easy for the birth of gods in us (5).
[ vrka: wolf; the demon force which tears the forces of good and
truth; apavartaya: turn away (from our path);
sanuka: arrogant; devavltaye: birth of gods in us;]
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2.23.15: Luminous wealth full of will-power

(1), (2), (3),
1- *aJFi11j (4), (5)

0 Brhaspati, (give us) that (wealth) (1),
which the noble one exceedingly deserves (2).
It shines with its light and will among the people (3).
0 One born of Truth, (give us) that which shines with strength (4);
give us that variegated wealth of felicities (5).
[Aitareya Brahmal).a (17 .5) declares that a person interested m ac
quiring the brahman-splendour (brahma-varchas) and glory should
recite and study this mantra.]
2.23.19: May you become aware of our hymn

s4ajo1fq (1), l-! (2), (3), Woj ffi!_
(3),f: (4)
0 Brahmal).aspati, you are the regulator (1 );
become aware of our hymn (2).
Impel our creations (or sons) (in the quest of progress) (3).
Whatever the gods protect (or increase), it is blissful (4).
Along with the hero-powers,
may we speak about the Vast in the coming of knowledge (5).
Uinva: stir, (3.2.11); set moving (8.44.16); bodhi: become conscious;
vidatha: in the discoveries of knowledge; in the coming of knowl
edge; bhadra: blissful, happy-good, a happening which is both happy
and creates good in the long run.]
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6. SURYA/ SAVITA
An Introduction
Man is beset with endless obscurities of nature and is lost in the
darkness oflgnorance and unconsciousness that surrounds him. But there
is in him a soul which refuses to be so imprisoned. It aspires for light,
creates openings in its enclosing walls by aspiration and will and pushes
in the direction of the spiritual light that is above the prevailing
psychological darkness. Following the rays ofthis supernal light,erefusing
to be sidetracked by other lesser attractionseone arrives ultimately at
the glorious Sun of Truth, the Divine Sun ofwhich the physical sun on
earth is a material symbol.
Surya is both the highest Light and the highest Truth. The light of
the physical solar orb seen is the physical form or body of that Divine
Sun. To the Vedic rihis there is only one universal Deva of which all
other names are alike forms and cosmic aspects. Surya is the symbol
of this universal Deva. He is the soul of all that moves and moves not,
RV (1.115.1). RV (1.50.10) declares Surya to be the highest Light of
all, the Surya attained by the rihis. He is the eye of Mitra and Varur:ia,
the gods of harmony and vastness RV (1.115.1). The Sun inside us
and Sun outside is covered by darkness, the forces of ignorance. When,
by the force of tapas, he wakes up destroying the forces of ignorance,
he ascends with his seven shining horses or energies to the utter ocean
of the higher existence. He leads us to the Truth and Immortality beyond
evil and darkness.
In the Veda the deity Surya is often closely coupled with the deity
Savitr or Savitri+ so that in many places the epithet Surya-Savitri is used
to denote them together. RV ( 1.22.5) declares that Savitr is the knower,
the god and the goal.
The name Surya is rarely used when there is a mention of creation.
Surya is usually reserved for his passive aspects as the body of Infinite
Light. In his active power, he is addressed by various names like Savitri,
Tvashtri, Mitra, Varur:ia, Bhaga and Aryaman; the latter four are the
well-known solar deities, representing the Lords of Love and Harmony,
Wideness, Divine Enjoyment, and Exalted Power respectively.
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Savitri by the Truth is the Creator, but not in the sense of a

fabrication or mechanical forming of things. The root of the word, sav,
means an impulsion, a loosing forth or sending out, - the sense also of
the ordinary word for creation, srfh,ti, - and so a production. The action
of the causal Idea does not fabricate, but brings out by tapas, by the
pressure of consciousness on its own being, that which is concealed in
it, latent in potentiality and in truth already existent in the Beyond.
Surya-Savitri is the Godhead of the Supreme Truth and Knowledge,
hymned as ekam sat, One Truth. He represents the truth of being, truth
of knowledge, truth of process and action and movement and functioning.
He is therefore the creator or one who manifests all things, for creation
is releasing (srj) or expressing what is already present in the Truth
will. This luminous vision and luminous creation are the two functions
of Surya-Savitri.
All the other powers manifest in us after Savitr. This is the reason for
the widespread use of the GayatrI mantra of Vishvamitra RV (3.62.10).
1.50: Surya: the Highest Light

1: The Rays of Wisdom Carry the Sun
2: Lesser Lustres Depart
3: Rays Illumine the Peoples
4: The Creator of Wisdom and the Ferrier of the People
5: Sun Rises in All the Worlds
6: Nourishes by Merely Looking at Them
7: Measures the Days with the Rays
8: Seven Rays Bear you
9: Seven Mares are Yoked to the Car
10: The Highest Light Beyond the Realm of Ignorance
11: Disease of the Heart
12: Transfer of the Yellow-pallor
13: Complete Surrender
Metre: 1-9, Gayatr"i; 10-13, Anu!;>htup
For the relation of Surya to Savitr, see the introduction to Section IV.
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1.50.1: The Rays of Wisdom Carry the Sun

(;l_!i1 (1), : (2), l (3)
The all-knowing Sun, the God (1),
is carried up by the rays of wisdom (2),
so that all may behold him (surya) (3).
Details: The Seers use the orb of the physically visible Sun as the
symbol of the great Godhead, the beginning and end of all the Gods.
The spiritual Sun, Surya, carries the human to the highest states of
consciousness. He rises from the ocean of inconscience, tamas.
We are not dealing with seeing the solar orb in the sky. Surya in
the Veda primarily stands for the Supreme Divine Sun.
Veda makes a distinction between the rays of the Sun, also
termed as Sun's steeds, and the Sun itself. Each ray is an aspect of
the Divine Sun. Hence it is said that the Rays of wisdom bear the
Sun high so that all may behold the mighty Sun. This event happens
both in the microcosm (subtle body of the Rihi) as well as the
macrocosm. ketaval;i are the rays of the Divine Sun, not merely
those of the physical Sun. See also ( 1.50.4).
u: filler
1.50.2: Lesser Lustres Depart

: (l),(2),
Like thieves, the stars depart with the nights (1),
before the rise of the all-beholding sun (2).
Details: The stars symbolise the lesser lustres present in the state of
consciousness of the yajamana obscured by darkness and inertia
symbolised by the nights. Examples of these lesser lustres are the
limited ideals, narrow conceptions, thought formations on the popular
topics of the day etc. These lustres depart in a hurry at the advent of
the Lord of all lustres.
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1.50.3: Rays Illumine the Peoples

RZrNoi, (2)
His rays of intuition illumine the peoples in succession (1),
like blazing fires (2).
Details: The peoples are illumined according to their states of

consciousness. ketaval;i: the rays of intuition; they announce the
intention of illumination, to herald as it were;
vi + adrshram: see; by seeing the peoples, these rays illumine them.
1.50.4: The Creator of Wisdom and the Ferrier of the People
: r$rnt oi, (2), wrr mr (3)

You are the ferrier, object of all sight (1),
and the creator of light, 0 Surya (2). You shine illumining all (3)
Details: Surya is the ferrier who makes the yajamana cross the
ocean of ignorance. He is the creator of Light; recall the Upanishad
stating:
"tameva bhanti anu bhati sarvam ... " [Katha Upanishad (2.2.15)]
"Everything shines only after that shining Light. His shining
illumines the world."
jyotifhkrt: Creator of Light;
See the note at the end regarding this verse and the speed of light.
1.50.5: Sun Rises in All the Worlds

!(l),(2),(3),:(4),
rir(5l
Fronting the host of Gods, fronting mankind (1,3), you rise (2).
(You rise) fronting the world of svar (4),
so that all may behold the light (5).
Details: Surya is the source of all the Light which illumines the
mankind, the deva-s of the dyu world like Maruts, the deva-s of the
svar world etc. When Surya rises, all the different peoples behold
the Light for which they are aspiring.
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1.50.6: Nourishes by Merely Looking at Them

iJ;ri (1), OJ.l (2), (3)
0 Purifier, with your eyes (1),
you nourish the mortals in succession (2).
By (merely) looking at them, 0 VaruI_la (you nourish) (3).
Details: VaruI_la is the God of vastness, the master of all infinities
who dissolves all impurities caused by narrowness. Here Surya is
addressed as VaruI_la.
bhural)yantam: to nourish;
1.50.7: Measures the Days with the Rays
N?lll!_:?Joi.ftmr-ir: (2), (3)

Measuring the days with your rays (2),
and beholding all the mortals, 0 Surya (3),
You traverse the vast midregion and the Heaven (1).
Details: ahal): days; they are not merely physical, but symbolize the
periods of spiritual illumination. It is the Rays of the spiritual Sun
that can measure the progress made in our inner spiritual life. Just
as the physical rays of sun cause the physical day and make all the
usual activities possible, the Rays of consciousness of the Divine Sun
brings forth all the spiritual potential in each one of us and the
associated experiences become possible.
aktubhil): rays; mimana: measuring;
1.50.8: Seven Rays Bear You

c=aj- (1), hr4i f (2)
Seven steeds carry you in your car, 0 God Surya (1),
far-seeing, with hair-like lustres (2).
Details: Seven denotes the seven principles of existence. The steeds
are the Rays of the Sun. The radiance of the Sun looks like a mass
of radiant hairs, each hair being distinct. harital): steeds of Sun, rays;
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1.50.9: Seven Mares are Yoked to the Car

: : (1), ffi'N: f611ffiifil: (2)
Surya has yoked the seven pure daughters to the car (1).
With these self-harnessed, he goes forth (2).

Details: Seven stands for the seven principles. The daughters are the
mares who are pure and purify the atmosphere. These mares are
yoked by their own solar power. Hence they are self-harnessed.
naptrayal;i: daughters, mares; shundhyuval;i: pure (mares);
1.50.10: The Highest Light Beyond the Realm of Ignorance

: qf! (1), : ((2),
(3),:(4)
Beholding a higher light (2), that springs up above this darkness (1),
we have come to the most excellent light, Surya (4),
God among Gods (3).
Details: This verse, with slight variation, occurs in the Chhandogya
Upanishad (3.17.7). This verse is used in the Sandhya worship of all
persons belonging to all Veda-s. Beyond all the darknesses which
surround a man, there is a Light of Truth always beckoning him
upwards. The ancient seers kept this vision before their eye and
reached the highest Light of all, the divine Sun of Truth.
S quotes from the BrahmaI_la-s in explaining the word tamas as sin,
not the absence of physical light. Interpreting the last line, S states that
the Seer PraskaI_1va speaks of conscious union (stiyujyam) with the Sun.
Obviously the light referred to here is not the morning sunlight
after the night. It is the Light of the Supreme.
This verse and others show that the hypothesis that sun etc.
appearing in the Veda are mere forces of external nature have no basis.
ut uttaram: risen and excellent.
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1.50.11: Disease of the Heart
- oi, (2), imR_!fw{(3),

(4), r(s), (6)
0 one radiant with benevolent light (2), rising this day (1),
you ascend to the supernal Heaven (3).
0 Surya, you remove the malady of my heart (4,6),
and the yellow pallor (of my body) (5).
Details: Well-being, inner and outer, is attained by the grace of
Surya rising towards the great Heaven. The Seers hold that some
perfection of the external body is also needed. The material body is
the foundation for the God-aspiring mortal. Hence the Rihi prays to
be cured of the heart disease which causes the yellow pallor.
1.50.12: Transfer of the Yellow-pallor

ir r -0011-lilft rm oi.
;ap.ft ft4j ir Ff (2)
Place my yellowness in parrots and starlings (1).
In trees of this colour cast this yellow hue (2).
Details: In humans yellow colour is inappropriate; but it is beautiful

in some (mobile) birds and (immobile) trees.
1.50.13: Complete Surrender

l -IT f (1),
wJ (2), irr l (3)
Here is Aditya arisen with all might (1).
On my behalf, he destroys my foe (2).
I strike not at the enemy (3).
Details: "The lord it is who does what is needed. I have placed all
burdens on him." Here is the seed of the idea of complete surrender
to the Divine developed in detail, in the philosophy of Sri Ramanuja.
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Mantra (1.50.4) and the Speed of Light

Sayal).a in his Rig Veda commentary gives the following quotation
without giving any source.
tatha cha smaryate yojananam sahasre dve dve shate dve cha yojane
ekena mmishardhena kramamii-{J.a
"Thus it is remembered: [O Sun], you who traverse 2202 yojana-s in
half a mmefha ".
Vartak + has shown that a yojana is 48,000 ft or roughly 9 miles. A
similar statement is in the dictionary of Monier-Williams. A mmesha
is equal to 16/75 second. Sayal).a's statement implies that, "you
traverse 186,000 miles per second" which is the modern speed of
Light! Such an ancient knowledge of this number does not sound
credible to moderns. The speed of light was determined only in 1675
C.E. by Roemer. But Professor Subash Kak has studied this topic in
great detail and has shown that this statement is consistent with
several other statements m Aryabhata's work and Pural).ic
cosmology. For details, see Kak's paper in the compilation by Kak
and Rao.+ +
+ Vartak, P.V., Scientilic knowledge in the Vedas, Nag Publishers, Delhi, 1995.
Kak, Subash and Rao, T.R.N., Computing Science in Ancient India, Munshiram
Manoharlal, 2002.
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5.81: Surya-Savitat:i, Creator and Increaser

Rihi: Shyavashva Atreyal_l
1: The Sole One
2: Manifest Heaven Wholly
3: The Realms of Earthly Light
4: Three Luminous Heavens
5: You Illumine the World of Becomings
Metre: Jagati
In the Veda the deity Surya is often closely coupled with the
deity Savitr or Savitri so that in many places the epithet Surya
Savitri is used to denote them together. RV (1.22.5) declares that
Savitr is the knower, the god and the goal.
Surya-Savitri is the Godhead of the Supreme Truth and
Knowledge, hymned as ekam sat, One Truth. He represents the truth
of being, truth of knowledge, truth of process and act and movement
and functioning. He is therefore the creator or one who manifests all
things, for creation is releasing srj or expressing what is already
present in the Truth-will. This luminous vision and luminous creation
are the two functions of Surya-Savitri.
All the other powers manifest in us after Savitr. This is the
reason for the widespread use of the Gayatri mantra of Vishvamitra
(3.62.10).
The name Surya is rarely used when there is a question of
creation. Surya is reserved for his passive aspects as the body of
Infinite Light. In his active power, he is addressed by various names
like Savitri, Tvashtri, Mitra, Varur:i.a, Bhaga and Aryaman; the latter
four are the well-known solar deities, representing the Lords of Love
and Harmony, Wideness, Divine Enjoyment, and Exalted Power
respectively.
Savitri by the Truth is the Creator, but not in the sense of a
fabrication or mechanical forming of things. The root of the word
means an impulsion, a loosing forth or sending out, - the sense
also of the ordinary word for creation, srh_ti, - and so a
production. The action of the causal Idea does not fabricate, but
brings out by tapas, by the pressure of consciousness on its own
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being, that which is concealed in it, latent in potentiality and in truth

already existent in the Beyond.
5.81.1: The Sole One

Mfoi, : (2),
R (3) (4), : : (5 )
The illumined yoke their mind and they yoke their thoughts (1 ),
to the illumined god, to the vast, to luminous consc10usness (2).
Knowing all phenomena and sole (4),
he orders, the Energies of the sacrifice (3).
Great is the praise of Savitri, the creating Godhead (5 ).
[ vayuna; phenomena; This mantra is quoted in Shvetashvatara
Upanihad (2.2); and in KYTS (1.2.13.1, 4.1.1.1.)
Lines 1 and 2: Surya enlightens the mind and the thoughts with the
illuminations of the Truth. He is vipra, the illumined. It is he who
delivers the individual human mind from the circumscribed
consciousness of self and environment and enlarges the limited
movement which is imposed on it by its preoccupation with its own
individuality. Therefore he is brhat, the Large. But his illumination
is not a vague light, nor does his largeness come by a confused and
dissolved view of self and object; it holds in itself a clear
discernment of things in their totality, their parts and their relations.
Therefore he is vipashchit, clear in the perception. Men, as soon as
they begin to receive something of this solar illumination, strive to
yoke their whole mentality and its thought-contents to the conscious
existence of the divine Surya within them. That is to say, they apply,
as it were, all their obscure mental state and all their erring thoughts
to this Light manifested in them so that it may turn the obscurity of
the mind into clearness and convert the errors of thought into those
truths which they distortedly represent. This yoking (yunjate)
becomes their Yoga.
Lines 3 and 4: Then the Lord of Truth orders all the human
energies offered up to him in the terms of the Truth; for he becomes
in man a sole and sovereign Power governing all knowledge and
action. Not interfered with by conflicting agencies, he governs
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perfectly; for he knows all manifestations, comprehends their

Causes, contains their law and process, compels their right result.
There are seven of these sacrificial energies (hotra-s) in the human
being, one conesponding to each of the seven constituents of his
psychological existence, body, life, mind, supermind, bliss, will
and essential being. Their irregular action or wrong relation, caused
and maintained by the obscuration of knowledge in Mind, is the
source of all stumbling and unhappiness, of all evil act and evil
state. Surya, Lord of Knowledge, puts each of them to its right place
in the Sacrifice. 'Knower of phenomena, sole, he arranges the
sacrificial energies.'
Man thus arrives at a vast and all-embracing affirmation in
himself of this divine Creator. It is implied in this passage and
indicated more clearly in the next verse that the result is a right and
happy creation for all our existence is a constant creation of the
universe of man's whole being. (SA, SY)]
5.81.2: Manifest Heaven Wholly

wcrt g@" : oi, .'lmi...fl( (2), (3),
t;r l (4), t;r mfc:r (5)
All forms he takes unto himself, the Seer (1 ).
He creates from them good ( bhadra) (2),
for the twofold existence and the fourfold (3).
The Creator, the supreme Good, manifests Heaven wholly (4 ).
His light pervades all as he follows the march of the Dawn (5).
[ varenya : supreme Good]
[Explanations of lines 1 and 2:
Surya is the seer, the revealer. His Truth takes into its
illumination all forms of things, all the phenomenal objects and
experiences which constitute our world, all the figures of the
universal Consciousness within and without us. It reveals the truth in
them, their sense, their purpose, their justification and right use.
Ordering rightly the energies of the sacrifice it creates or produces
good as the law of our whole existence. For all things have their
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justifiable cause of being, their good use and their right enjoyment.
When this truth in them is found and utilized, all things produce good
for the soul, increase its welfare, enlarge its felicity. And this divine
revolution is effected both in the lower physical existence and in the
more complete inner life which uses the physical for its
manifestation.
Explanations of lines 3 and 4:
The process of this new creation is described next. Surya, as
the creator, as the supreme good, manifests in our human
consciousness its concealed heavenly summit on the levels of the
pure mind, and we are able to look up above from the earth of our
physical existence and are delivered from the obscurities of the night
of Ignorance. He follows, sunlike, the march of the Dawn,
illuminating all the regions of our being on which falls its light; for
there is always needed the precursory mental illumination before the
Truth itself, the supramental principle, can take possession of this
lower existence.
dvipade, chatufhpade: Literally two-folded and four-footed, but pad
means the step, the principle on which the soul founds itself. The
esoteric meaning is two-fold existence those who dwell in the double
principle of divine and human; four-fold existence, those who dwell
in the fourfold principle namely matter ( anna), life-energy (pra.(Ja)
and supermind (v.ijnana or mahas). (SA, SY)]
5.81.3: The Realms of Earthly Light

:(1),(2),
: (3), : (4), '-1'11 (5)
Following his march the other gods also reach (1 ),
by his force to the greatness of the Divinity (2).
He the brilliant one, the divine Creator Savitri (4),
has mapped out the realms of earthly light (4),
by his mightiness (5).
[ etasha: brilliant one;
Surya, the Divine Sun of Truth, illumines various parts of the being
of the seeker as he lays himself open to the rays of his revealing
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Light. As more and more of his being comes under the occupation of
and energising by this Light and Truth, the various faculties and
potentialities in him are activised and gather force. These gods take
shape and increase in him the human seeker, growing towards their
several perfection in the ultimate Godhead.
All the other gods follow in this march of Surya and they attain to
his vastness by the force of his illumination. That is to say, all the
other divine faculties or potentialities in man expand with the
expansion of the Truth and Light in him; in the strength of the ideal
supermind they attain to the same infinite amplitude of right
becoming, right action and right knowledge. The Truth in its
largeness moulds all into the terms of the infinite and universal Life,
replaces the limited individual existence, maps out in the terms of
their real being the realms of the physical consciousness which, as
Savitri, it has created. This also is in us a creation, although in
reality it only manifests what already exists but was concealed by
the darkness of our ignorance, - just as the realms of the physical
earth are concealed from our eyes by the darkness, but reveal
themselves as the sun in his march follows the Dawn and measures
them out one by one to the vision.]
5.81.4: Three Luminous Heavens

: (1), : m: (2),
- ........ - -
: (3),
- : (4)- -
0 Savitar, you reach, to the three luminous heavens (1).
You are utterly expressed by the rays of the Sun (Surya) (2).
You encompass the Night upon either side (3).
You become Mitra by the law of thy actions, 0 God (4).
[Mitra: lord of Love; But it is not only the full capacity of our
physical or earthly consciousness that this divine Truth illuminates
and forms for a perfect action. It pervades the three luminous
realms of the pure mind ( trll)i rochana); 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 limitation and constant reference to the material world
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fulfils our entire mental being. Its activities receive their completest
manifestation; they are gathered up into the life of the complete
Truth by the rays of the sun, that is to say, by the full splendour of
the divine Super mind manifested in us.
Then it is that the higher kingdom of the Immortality, sat-chit
ananda revealed, shines out perfectly in this world. The higher and
lower are reconciled in the light of the supramental revelation. The
Ignorance, the Night, is illumined upon both sides of our complete
being, not only as in our present state upon one. This higher
kingdom stands confessed in the principle of Bliss which is for us
the principle of Love and Light, represented by the god Mitra. The
Lord of Truth, when he reveals himself in the full godhead, becomes
the Lord of Bliss. The law of his being, the principle regulating his
activities is seen to be Love; for in the right arrangement of
knowledge and action everything here comes to be translated into
terms of good, felicity, bliss.
trIJ}i rochana: three luminous realms: The rays of Surya, create three
successive worlds of mentality one superimposed on the other, -
the sensational, aesthetic and emotional mind, the pure intellect and
the divine intelligence. The fullness and perfection of these triple
worlds of mind exists only in the pure mental plane of being, where
they shine above the three heavens, tisro dival;i, as their three
luminosities, trIJ}i rochanani. But their light descends upon the
physical consciousness and effects the corresponding formations in its
realms, the Vedic parthivani rajamsi, (RV 1.154.1), earthly realms
of light. They also are triple, tisral;i parthival;i, the three earths. And
of all these worlds Surya Savitri is the creator.]
5.81.5: You Illumine the World of Becomings

JH_!.=.t Ol, W-lffi : (2l,
(3) , : : (4)
And you alone has power for creation (1 ).
0 God, become the Increaser, by your marchings in your path (2).
You illumine utterly all this world of becomings (3).
Shyavashwa has attained to the affirmation of thee, 0 Savitri (4).
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[The Truth of the divine existence becomes eventually the sole Lord
of all creation in ourselves; and by his constant visitations or by his
continual progressions the Creator becomes the Increaser, Savitri
becomes Puhan. He aggrandizes us by a constantly progressive
creation until he has illumined the whole world of our becoming. We
grow into the complete, the universal, the infinite. So has
Shyavashwa, a son of Atri, succeeded in affirming Savitri in his own
being as the illuminative Truth, the creative, the progressive, the
increaser of man - he who brings him out of egoistic limitation into
universality, out of the finite into the infinite.]
5.82: Bhaga-Savitat:i, the Enjoyer

[The mediator between the Infinite and Ourselves]
Rihi: Shyavashval_i Atreyal_i
1: Gayatri Mantra of Rihi Atri
2: Nothing Can Diminish the Pleasure
3: Bhaga Sends the Delight
4: Dismiss the Evil Dream
5: Send Forth What is Good
6: Blameless in the Sight of Aditi
7: We Accept Perfect Words into Us
8: Places Rightly His Thought
9: The Rhythm of Truth
Metre: Anuhtup, 1; Gayatri, 2-9
[The hymn is addressed to Surya, but to Surya specifically in his
form as Bhaga, as the Lord of Enjoyment. The goal of the path is the
divine beautitude, the illimitable joy of the truth. Bhaga is the
godhead who brings this joy and supreme felicity into the human
consciousness; he is the divine enjoyer in man.
All enjoyment, the mortal as well as the divine, comes from
Bhaga. The Vedic ideal is the inclusion of all life and all joy, divine
and human, the wideness and plenty of earth and the vastness and
the abundance of heaven, the treasures of the mental, vital and
physical existence uplifted, purified, perfected in the form of the
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infinite and divine truth. It is this all-including felicity which is the

gift of Bhaga.
The word bhaga means enjoyment or the enjoyer and that this
sense is the one held especially appropriate to the divine name,
Bhaga, is emphasized by the use of bhojanam, bhaga, saubhagam in
the verses of the hymn. Savitri, we have seen, means Creator, but
especially in the sense of producing, emitting from the unmanifest
and bringing out into the manifest. Throughout the hymn there is a
constant dwelling upon this root sense of the word which it is
impossible to render adequately in a translation. In the very first
verse there is a covert play of the kind; for bhojanam means both
enjoyment and food and it is intended to be conveyed that the,
'enjoyment of Savitri', is Soma from the same root su, to produce,
press out, distil, Soma, the food of divine beings, the supreme
distilling, highest production of the great Producer. What the Rihi
seeks is the enjoyment in all created things of the immortal and
immortalizing Ananda.]
5.82.1: Gayatri Mantra of Rihi Atri

ffi(: (1), (2),
(3), wwr 1-fu: (4)

Of Savitri divine (1 ), we embrace that (tat) enjoying (2),
that which is the best, rightly dis poses all (3),
which reaches the goal of Bhaga, we hold that by the thought (4).
[ bhojanam: enjoying; Vfl)linahe: embrace;
dhlinahi: hold by the thought, meditate;
"It is to the divine creator in the name and form of Bhaga that this
human capacity for the divine and the right enjoyment of all things
belongs. When he is embraced by the human mind and heart and
vital forces and physical being, when this divine form is received
into himself by man, then the Ananda of the world manifests itself.
By this Ananda, we can arrive at the right and truth of all things.
Thus this Ananda carries man to his goal. See also (5.82.6) which
mentions, 'holding all the things of delight ( vamani) by thought'.
(M.P.P.)"
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This mantra RV (5.82.1) is mentioned in Chhandogya U. (5.2.7),

next to a famous prayer in prose in (5.2.6) of same Upanihad.
(5.2.7) is given to support (5.2.6). Both these are given as a part of
the famous upasana entitled, 'PraI_la Vidya'. The prayer (5.2.6)
mentions the Supreme One who is most senior and excellent. The
devotee prays for share and enjoyment in His supremacy and
overlordship. All existence is for the enjoyment of the Supreme One.
The devotee prays for a share in this enjoyment. This verse should
put to rest the false notion that 'enjoyment' has no place in the
U panihad thought.]
5.82.2: Nothing Can Diminish the Pleasure

f-.4411( (1), : (2),
(11?.1'-!_ (3)
This (ananda) is too self-victorious (1).
(Nothing can diminish) the pleasure taken by the enjoyer (savitub) (2).
Nothing can diminish the luminous self-empire (of this enjoyer) (3).
[Nothing can limit, nothing can diminish, neither god nor demon,
friend nor enemy, event nor sensation, whatever pleasure this divine
Enjoyer takes in things, in whatever vessel or object of his
enjoyment. For nothing can diminish or hedge in or hurt his luminous
self-empire, svarajyam, his perfect possession of himself in infinite
being, infinite delight and the vastnesses of the order of the Truth.]
5.82.3: Bhaga Sends the Delight

poi, wt": 12i, Pist41 (3)
The god Bhaga who is the bringer forth of things (2),
sends forth the delights on the giver (1),
that varied richness of his enjoyment we seek (3).
[Bhaga brings the seven delights, sapta ratna, to the giver of the
sacrifice. He releases or looses them forth on us; for they are all
there in the world as in the divine being, in ourselves also, and have
only to be loosed forth on our outer consciousness. The rich and
varied amplitude of this sevenfold delight, perfect on all the planes
of our being, is the bhaga, enjoyment or portion of Bhaga Savitri in
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the completed sacrifice, and it is that varied wealth which the Rihi
seeks for himself and his fellows in the sacrifice by the acceptance
of the divine Enjoyer.]
[suvati: sends forth, from the root su as in suta, the releasing of Soma juice;
sapta ratna: the sevenfold delight or ecstasy; each of the seven
planes is associated with its own ecstasy. The seven planes are:
anna (matter), prtil)a (life-energy), manas (mind), vijnana (super
mind), ananda (delight), chit (consciousness force) and sat
(existence). It is this varied wealth of the sevenfold delight (ratna)
which the rihi seeks for himself and his followers.
bhagam: enjoyment or portion of Bhaga Savitri.]
5.82.4: Dismiss the Evil Dream

;ft": (1), : (2), "<Rf: (3)
Today, 0 Savitr, send forth on us fruitful felicity (1,2).
Dismiss what belongs to the evil dream (3 ).
[prajavat: fruitful; parasuva: dismiss;
Savitr, Savita: Divine Producer;
In the next verse he makes clearer the sense of evil-dream,
duhsvapnyam. What he desires to be dispelled is all evil, vishvani
duritani. suvitam and duritam in the Veda mean literally right going
and wrong going. suvitam is truth of thought and action, duritam error
or stumbling, sin and perversion. suvitam is happy going, felicity, the
path of Ananda; duritam is calamity, suffering, an ill result of error
and ill doing. All that is evil, vish vani duritani, belongs to the evil
dream that has to be turned away from us. Bhaga sends to us
instead all that is good ( bhadram).
The Delight that flows from Bhaga, the Divine Creator who is
also the Enjoyer of the creation, is not the self-contained, self
confined Bliss of the Immutable. It is a Delight that creates; all
creation, in fact, is produced, Jana, by the Ananda that is dynamic.
This Felicity is fruitful of all that is true, right and good. As Bhaga
floods man with this characteristic Delight, what belongs to the life
of Ignorance, its brood of wrong, falsehood and evil, is dis placed by
the happier elements of a blossoming creation of Truth.]
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5.82.5: Send Forth What is Good

w.;@r : a18_ 1Rt oi, m (2)
All evils, 0 divine Producer, dismiss (1).
What is good, that send forth on us (2).
[suvitam: happy going, felicity, Ananda;
duritam: wrong going, calamity, suffering, all ill result of error and ill
doing;
bhadram: all that is good, auspicious things of the divine enjoying,
the happiness of the right activity and right action.
This verse makes clear the nature of the evil dream. What is to
be dispelled is all evil.
Evil is not something that is ineluctably characteristic of the life
of man on earth. It is a result of wrong placement, wrong reaction,
wrong relation, due to the workings of nature in Ignorance. As this
shadow of Ignorance is dissipated by the advent of the luminous
Bliss of the Divine Lord of enjoyment, the right movements form
themselves, the wrong ones are either corrected or eliminated. The
good displaces the evil.
Evil is a temporary phenomenon that gets automatically left
behind as man opens to the felicities of the creative Truth and
supports their expression in his consciousness.]
5.82.6: Blameless in the Sight of Aditi

'1!411) *ffl (1), : (2), f (3)
(Men are) blameless (in the sight of) Aditi the infinite being (1 ).
(They are fit) for the outpouring (save) of the divine Producer (2).
We hold all things of delight by the thought (3).
[In the creation of Bhaga Savital;t, in his perfect and faultless
+
sacrifice men stand absolved from sin and blame by the Ananda,
anagasah, blameless in the sight of Aditi, fit for the undivided and
infinite consciousness of the liberated soul. The Ananda owing to
that freedom is capable of being in them universal. They are able to
hold by their thought all things of the delight, vishva vamani; for in
+ there is a double sense in the word sava, 'loosing forth', used of the creation,
and the sacrifice, the offering of the Soma.
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the dhi, the understanding that holds and arranges, there is right
arrangement of the world, perception of right relation, right purpose,
right use, right fulfillment, the divine and blissful intention in all
things.]
5.82.7: We Accept the Godhead by Perfect Words

m oi, 1
12i, P-HN
t18_a1(1{_ (3)
We accept into ourselves by perfect words today (2),
the universal godhead and master of being (1 ).
(He is) Savita who originates the truth (3).
[By means of the sacred mantra, the sacrificers today seek to accept
into themselves the Universal Divine, under the name of Bhaga
Savitr.]
5.82.8: Places Rightly His Thought

f (1), 01_ (2), : : (3)
Savita places rightly his thought (3).
He goes in front of both this day and night, never faltering (1,2).
[He places the thought rightly in each place, neglecting nothing.
'Source of all error is misapplication, wrong placing of truth, wrong
arrangement, wrong relation, wrong positing in time and place, object
and order. But in the Master of Truth, there is no such error, no
such stumbling, no such wrong placing'. (SA, SY, p.293).]
5.82.9: The Rhythm of Truth

Wort 1a1Pt oi. 12i. Jr p (3)
He makes heard in the rhythm of Truth (2),
all these births of the universe (1 ).
He, the divine creator, produces them (3).
[Surya-Savita, who is Bhaga, stands between the infinite and the
created worlds within us and without. He places each thing into its
right place in the divine rhythm by the knowledge that listens and
receives the Word as it descends.]
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7. USHA
U '?ha, the Divine Dawn:

Uha is the Goddess whose dawning in us indicates the beginning
of our journey of divinising our life. Her outer or physical symbol is
the physical dawn appearing every morning. The symbol is so
amenable for poetic metaphors at the hands of the inspired poets of
Rig Veda that one is apt to view Uha simply as the physical dawn
and miss the deeper meanings of these hymns. As Sri Aurobindo
states, "In the Veda, there are no merely ornamental epithets. Each
word is meant to tell, to add something to the sense and bear a strict
relation to the thought of the sentence in which it occurs."
The deity Uha is lauded in about twenty Sukta-s of the Rig
Veda. She is also prominently mentioned in the ten apri Sukta-s
including (5.5.6) in this volume. A careful reading of all these Sukta
s indicates that many of the functions and characteristics attributed to
the Goddess do not make sense if we simply interpret her as the
physical dawn as many of the Indologists and their Indian followers
are wont to do. The onset of the Divine Consciousness indicates the
existence of the higher worlds of bliss and perfection which are
beyond the pale of our ordinary consc10usness. By Divine
Consciousness we mean the consciousness of the various Gods like
Indra, Varul).a, etc., both individually and in toto. For instance, when
the God Varul).a's power manifests in man, symbolically referred to
as the birth of Varul).a in man, the consciousness of the human
aspirant 1s widened by Varul).a's power srnce wideness 1s
characteristic of Varul).a. The narrowness of outlook which
characterizes our ordinary human condition is washed away, as it
were, like all the dirt in the streets which goes away by the tropical
monsoon. We will be less prone to be critical of other people and
less prone to magnify the limitations of the people around us. We
will have more faith in the ability of the Divine to bring about
greater harmony and progress among all of us and in our
collaboration with the Divine.
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How does the Dawn emerge in us? The answer is rn several

mantra-s, one of which is in this Ma1;qala (5.79.1).
'Awaken us today to the great felicity in the inspired hearing of
Truth (satya-shravase)'. Her power in us increases by the hymns,
(5.79.4).
"The seeker has to open himself systematically to the reign of
Truth, rejecting the rule of falsehood. His mind and its activity of
thinking must be filled with the movements of Truth. Truth rn
thought, Truth in feeling, Truth in speech, must become normal to
his/her life. It is only then that the Dawn consents to manifest and
open the gates of Heaven", (M.P.P.).
Just as the physical dawn and day do not last long, similarly the
Dawn of Divine Consciousness in man does not last long. It is
followed by the condition of ordinary consciousness, appropriately
termed nakta night.
Uha gives her guidance in many ways. She hews out the path of
happiness (5.80.3). She makes the paths easy for our travel
(5.80.2). She drives away all the obstacles on the way (5.80.5).
The rihi prays to her to give more and more to her adorers,
(5.79.10). To her adorers she reveals her full wideness of her
glories. The rihi wants her birth to be complete in him, not partial.
5. 79: Your Birth is Complete

Rihi: Satyashrava Atreyal:t
[The Rihi prays for the full birth of the Dawn of the light of Truth
in all its lavish splendour, with all the bountiful companies of its
gods and seers, the shining herds of its thought, the rushing steeds of
its force, the luminous impulsions with which it comes
companioned, as they are, by the burning rays of the Sun of Truth.
Let the Dawn arrive and the work will no longer be long and
tardy. (SA, SY)]
[All the ten mantra-s have the same last phrase 'sujate ash va
sunrte 1
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1: Awaken Us to the Great Felicity

2: Daughter of Heaven
3: A bearer of Treasures
4: Manifest You by Hymns
5: Lavish Undeviating Felicity
6: Set in Them Thy Powers
7: Felicity of Ray-cows and Steeds
8: Purity
9: Sun Afflicts Only the Thief
10: You Should Give More
Metre: Pangktil_l
5.79.1: Awaken Us to Great Felicity

rft ;jj- (1), (2), ftr 1-N:
(3), (4), (5), p (6)
0 Dawn, with all thy splendours of heaven (1),
awaken us today to the great (mahe) felicity (raye) (2),
even as once you awakened us (3),
in the inspired hearing of the Truth, in the sonhood of vayya (4).
0, thy birth is complete (5),
truth is in the tramp of thy steeds (6).
[satyashrava: name of the Rihi of this Sukta; inspired hearing of the
Truth; here it is a covert figure for the characteristics of the Sun
birth in man.
Vayye : son of Vayya.
Vayya : name of person; one skilled in extending the realm of yajna
(1.54.6), (1.112.6).]
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Selected Sukta-sfromRig Veda 89
5.79.2: Daughter of Heaven

q- q- (1), o4l,:,JI 5affl:ot: (2), m ft{itim (3),
fl" (4), (5), (6)

You shine forth into dawning, 0 daughter of heaven (2),
in him who has the perfect leading of the flaming chariot of light (1).
So shine today, - 0 greater still in thy force (3),
[ vyuchchha : vi uchchha : to dawn, to break out of darkness and shine.]
5.79.3: A Bearer of Treasures

m ;ft : oi, 5affl:;;i: (2), :
t1lt1m (3), (4), (5), (6)
0 daughter of heaven (2),
break forth into light, a bearer of treasures (1 ),
as once thou broke forth - 0 greater still in thy force (3),
5.79.4: Manifest You by Hymns

it (1), 11118: ffl: (2),
JN1Pt W (3), : : (4), .; (5)
0 wide and lustrous Dawn (1 ),

the bearers of the sacrifice bring thee out in their speech (2).
They are glorious with thy plenty, 0 queen (3).
Their gifts are lavish, their boons are full (4).
0, thy birth is complete! truth is in the tramp of thy steeds (5)!
[abhigr-{lanti: (they) voice, (10.7.2);
Line 2 (alt.) : They manifest thee by their hymns (stomab);
vahnayab: Not human priests, but divine powers, the hosts or
companies of the Dawn, at once priests, seers and patrons of the
inner sacrifice, winners and givers of the celestial wealth.]
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5.79.5: Lavish Undeviating Felicity

TIT 1 tjPl oi, i_ftf#t (2), m ;nlii,
: (3 l, W:!f (4l, ;apo (5l
When these companies of thy godheads seek to pleasure thee (1),
in the hope of thy plenitudes (2),
they set their desires all around (3).
They lavish thy undeviating felicity (4).
5.79.6: Set in Them Thy Powers

qr (1), w:itf;r (2), it- ;1'
(3l , (4l, '3{.?o (5l
Set in them the glory of thy heroic powers (1).
These are thy seers, 0 Dawn, queen of plenty (2).
They, the lords of thy plenty, shall lavish (4),
thy undeviating riches on us (3).
0, thy birth is complete! 0, truth is in the tramp of thy steeds (5)!
[ahraya : undeviating riches, (3.2.4).]
5.79.7: Felicity of Ray-cows and Steeds

mzIT wt (1), 1= (2), it- ;i! '3laj (3),
(4), : (5), '31' (6)
0 Usha, our lady of plenty, bring to the seers (1),

thy illumination, a vast glory (2 ).
The seers enjoy the felicity of thy steeds (3,5),
(enjoy) the felicity of thy Ray-cows (gavya) (4).
0 thy birth is complete! truth is in the tramp of thy steeds (6)!
[bhajanta : (they) enjoy, (1.68.2).]
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5.79.8: Purity
;Ji- f1t: l! m 5affl:ol: (2), wt:
oi ,
(3), : fl: : (4), .!>,; (5)

0 daughter of heaven, bring to us (2),
the powers of impulse, full of the troopings of thy light (1).
Let them come companioned with the rays of thy Sun (3),
linked with the purity of his bright and burning light-givings (4).
[Dawn, the Goddess heralding the birth of Light, brings to man not
only the illumination of thought, rays of Truth, but she also charges
his forces of will and action with the superconscient Light. She
makes it possible for both thought and will to be united in
illumination so that the pilgrim-soul soars effortlessly on the
luminous wings of Knowledge and Power. shukra: purity;]
5.79.9: Sun Afflicts Only the Thief

5afflii Ol, HT f '3N: (2l, $
(3), (4), (5)
0 daughter of heaven, shine forth into light (1).

And spin not the work too long (2).
For thee thy sun afflicts not with his burning ray (4),
as he afflicts the foe and the thief (3).
0, thy birth is complete! 0, truth is in the tramp of thy steeds (5)!
[Line 4: ripum, stenam; the foe and the thief; the labour towards the
being of the Truth is long and tedious, because the powers of
darkness and division, the lower powers of our being, seize on and
appropriate, keep idle or misuse the gains of the knowledge. They
are not bearers of the sacrifice, but its spoilers; they are hurt by the
full ray of the sun. But this Dawn of knowledge can bear the full
illumination and bring to a rapid conclusion the great work. tapati :
to afflict.]
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5.79.10: You Should Give More

0fT i31f: (1), (2), !If (3),
'3"1:> (4), % (5), '3{ (6)

0 Usha, to your adorers, you should give (2,3),
so much or more than this (1 ).
You shine forth into the full wideness of thy glories (4).
You are not limited in thy dawning (5).
[ vibhavari: full wideness of thy glories,
uchchhanti dawning; bhuyo : more.]
4.51. Uhas, the Divine Dawn

Rihi: Vamadeval_t Gautamal_t
4.51.1: Dawns create the path for persons
4.51.2: Dawns are like pillars in sacrifices
4.51.3: Let Pa1_1is sleep in darkness
4.51.4: Angirasa seers
4.51.5: Awake the sleeping j'iva (soul)
4.51.6: bhus and dawn
4.51.7: They are truths and born of truths
4.51.8: Like galloping rays
4.51.9: Dawns of one mind
4.51.10: Lords of perfect hero-might
4.51.11: Eye of intuition in the yajna
[Metre: Trihtup (11,4)]
[Uha is the Goddess of Spiritual Consciousness whose outer or
physical symbol is the physical dawn. The symbol is so amenable
for poetic metaphors at the hands of the inspired poets of Rig Veda
that one is apt to view Uha simply as the physical dawn and miss
the deeper meanings of these hymns. As Sri Aurobindo states, "In
the Veda, there are no merely ornamental epithets. Each word is
meant to tell, to add something to the sense and bear a strict
relation to the thought of the sentence in which it occurs."
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We will give here just two quotes from Rig Veda to show that the
Uha cannot be limited to the physical dawn. "Lover of praises, 0
Uha, Deathless One, which mortal is fit to enjoy thee? 0 Luminous
One, whom does thou attain?." (1.30.20)
To see and enjoy the ordinary physical dawn, no special capacity
is required. Only the eyesight is enough. The exclamation, "which
mortal is fit to enjoy thee" clearly implies that only rare persons
have the good fortune of having the experience of Uha. Thus Uha
cannot be the ordinary dawn.
The second quote from (1.113.16) explicitly mentions the word jiva
or soul and declares:
"Arise and proceed to the higher planes; our inner being, jiva,
has emerged; the ignorance tama has departed, the Truth-Light
approaches us ..."
The deity Uha is lauded in about twenty Suktas of the Rig Veda.
She is also prominently mentioned in the ten apri Suktas and other
Suktas. A careful reading of all these Suktas indicates that many of
the functions and characteristics attributed to the Goddess do not
make sense if we simply interpret her as the physical dawn as many
of the Indologists and their Indian followers are wont to do. Uha
signifies the dawn of Divine Consciousness in the individual aspirant.
The physical dawn which we see every morning is a physical symbol
of this divinity. The onset of the Divine Consciousness indicates the
existence of the higher worlds of bliss and perfection which are
beyond the pale of our ordinary consc10usness. By Divine
Consciousness we mean the consciousness of the various Gods like
Indra, Varul.).a, etc., both individually and in toto. For instance, when
the God Varul.).a's power manifests in man symbolically referred to
as the birth of Varul.).a in man, the consciousness of the human
aspirant 1s widened by Varul.).a's power smce wideness 1s
characteristic of Varul.).a. The narrowness of outlook characteristic of
our ordinary human condition is washed away, as it were, just as the
tropical monsoon washes away all the dirt in the streets. We will be
less prone to be critical of other persons and less prone to magnify
the limitations of the people around us. We will have more faith in
the ability of the Divine to bring about greater harmony and progress
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among all of us and in our collaboration with the Divine.

Uha and Truth
How does the Dawn emerge? The answer is in several mantras,
one of which is (7.76.4): "By the Truth in their thoughts, they brought
to birth the Dawn; (satyamantra ajanayan Ufhasam) ".
"The seeker has to open himself systematically to the reign of
Truth, rejecting the rule of falsehood. His mind and its activity of
thinking must be filled with the movements of Truth. Truth rn
thought, Truth in feeling, Truth in speech, must become normal to
his/her life. It is only then that the Dawn consents to manifest and
open the gates of Heaven" (Sri M.P. Pandit). Just as the physical
dawn and day do not last long, similarly the Dawn of Divine
Consciousness in man does not last long. It is followed by the
condition of ordinary consciousness, appropriately termed nakta
night.
The word satyam signifies that which is Eternal, the Supreme
Existence in its own form sat. rtam signifies that which is evident or
perceptible, manifested out of the satya, what has come to be in
accordance with satya or that which represents the satya. rta is the
Truth in manifestation. Uha is the guardian of this rta and she
manifests it.
rtapa: guardian of Truth, ( 1.113.12);
rteja: one who manifests the Truth, (1.113.12).
"She moves according to the path of the Truth; and, as one that
knows, she limits not the regions", (1.124.3).
"Of a luminous movement, vast with the Truth, Supreme in the
Truth, bringing with her svar (The Vast, World of Solar Light)",
(5.80.l ).
"Dawn born in heaven opens out things by the Truth; She comes
manifesting the greatness", (7.75.1).
"Happy and true, born from the Truth", (4.51.7).
"The Goddesses who awake from the seat of Truth", (4.51.8).
"Horses of Uha are yoked to Truth", (4.51.5).
"Uha follows the path of Truth", (1.124.3).
"Dawn, true in her being with the Gods who are true, Vast with
Gods who are Vast", (7.75.1).
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Uha and Night, nakta

The combined phrase 'nakta-ufhas' or 'ufhasanakta' occurs more
than twenty times in the Rig Veda. We need to understand the
relationship between these two deities.
When the Divine Consciousness dawns on us, it cannot last very
long because the emotions and passions associated with the life-energy
sheath (prf4ia maya kosha) clamour for excitement and they cannot
appreciate the bliss of the Divine Consciousness which is suffused with
calm and is untinged with sorrow. The ordinary human mental
personality which loves to wallow in doubt is not comfortable with the
certitude offered by the Divine Consciousness. Thus Uha, the Divine
Consciousness, recedes from the human and is replaced by naktas, the
night; the ordinary consciousness takes its place. During this period,
the great God Agni keeps up the pressure on all the members of the
human personality in preparation for another onrush of the Divine
Consciousness, Uha. Thus dawn and night alternate, as indicated in
several mantras such as (1.92.11) and (1.113.2).
In all these mantras, nakta or naktas stands for our ordinary
consciousness which is open to all sorts of forces and influences,
including that from the great darkness (tamah). Note that the Rig Vedic
Seers make a clear distinction everywhere between naktas and tamah,
the enveloping darkness which is the haunt of inertia and forces of
darkness like the demons, rakhasas, pishachas, etc. When Uha, the
Divine Consciousness arrives, so do all other Gods except Agni, the
leader of our journey, the God of aspiration, who is always active and
is putting the pressure on us and propels us toward the higher goals.
When the human aspiration reaches a certain level, Uha makes her
appearance signifying the onset of Divine consciousness, and she
brings the other Gods or powers. Uha literally opens the doors and
allows the Divine Light to flood our inner being.
The quote from ( 1.113.3) is also useful:
"Common, unending, is the path of the sisters; guided by the Sun
alternately, they travel. Well-lighted, different in hues, common
minded, Night and Dawn do not clash, neither do they tarry".
"There is a constant rhythm and alternation of night and dawn,
illuminations of the Light and periods of exile from it, openings up of
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our darkness and its settling upon us once more, till the Celestial
Birth is accomplished and again it is fulfilled in its greatness,
knowledge, love and power. These later nights are other than those
of utter darkness which are dreaded as the occasion of the enemy,
the haunt of the demons of division who devour; these are rather the
pleasant nights, the Divine and blessed ones who equally labour for
our growth. Night and Dawn are then of different forms but of one
mind and suckle alternately the luminous child" (SA, SY, p. 430).
They are both called as, 'mighty mothers of the Truth', (5.5.6). Uha
is associated with Aditi, the mother of undivided consciousness, the
mother of Gods, the Supreme Creatrix; nakta is associated with Diti,
the mother of divided consciousness.
The translations of mantras 1-4 and 8 are based on (SA). There is
a long essay on Uhas (dawn) in (SA, SY), pp. 281-286, with RV (3.61)
as its focus.]
4.51.1: Dawns create the path for persons

!! _fli_ : (1), 'ii'-11611_ (2),
: (3), f
1

(4)
In front of us that supreme light (1), full of the knowledge has arisen
out of the darkness (2). (They are) the daughters of heaven, shining
wide (3). The dawns have created the path for the human being (4).
[vayunavat: full of knowledge]
4.51.2: Dawns are like pillars in sacrifices

f : _ffijlct_ (1), ft_@T (2),
: i3"
l-.-:.-
fi! (3), : : (4)
I I
Cl+-11 '3--0
The dawns stand out in front of us (1), like pillars planted rn the
sacrifices (2). They who are pure have manifested pure, and (they
are) purifying (4). They have opened the doors of the pen of
darkness (3).
[svarava: altars (yupa), pillars; vraja: pen or stall of Ray-cows. It is
completely dark (tamasa) because of the demons.]
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Selected Sukta-sfromRig Veda 97
4.51.3: Let Par;iis sleep in darkness

,:,04: cP..ft Ol, !2l, : !3l,
: (4), : : Rif frJt (5)
The dawns, the queens of plenty (3), manifest today, to awaken the
enjoyers to knowledge (1 ). And for giving of the rich felicity (2). Let
the Pal).is sleep unwaking in the heart of darkness (5), within where
there is no play of light (4 ).
[ vimadhye: middle part, heart;
Line 4: recall (4.19.13), 'Ahi wakes not to knowledge; he cannot be
waked']
4.51.4: Angirasa seers

: (1), it (2),
(3),(4)
Divine Dawns, may your chariot, whether old or new (1), come here
often today (2). The opulent dawns shine (4), upon the Angirasas who
are nine-rayed or ten-rayed and seven-faced (seven mouthed) (3).
[saptasye: seven faced, one corresponding to each plane. See in the
appendix 6, the essay 'Seven Worlds'; kuvit: offers; angiral): same as
Angirasa seers, the human sages who are also powers of Agni]
: : '*:
4.51.5: Awake the sleeping jiva (soul)
(1), q : (2),
: : (3 ), 1&111_ (4), (5)

0 Goddesses, with horses that are yoked by the truth (1), you
quickly travel around the regions (of space) (2). You dawns awake
the sleeping being, the jiva (3,5), whether in two states of
consciousness or four, for action (to carry out its function) (4).
[rtayugbhib: (horses) yoked by truth, (6.65. 2);
charathaya: for action, for movement, ( 1.36.14);
Two states: mind and matter; here and hereafter;
Four states: the basic four planes: matter, pral).a, mind and the truth
plane rtam;]
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4.51.6: bhus and dawn

(1), f f: aj-l (2),
-t W-liJfli
q: (3), F{: : (4)
Where is that ancient one of those (Dawns) (1 ), through whom the
works of the .Rbhus were accomplished (2)? For as the bright Dawns
happily proceed (3), they are not distinguished, being alike and
undecaying (4).
4.51.7: They are truths and born of truths

fil fil : : (1), aj' (2), ftlitlft : (3),
{: ffl1l_!H (4), : ffi_R_ (5), mtj- (6)
The blissful dawns have been there from ancient times (1). They are
endowed with light as they enter (2). They are the truths and born of
truths (3). The sacrificer who labours at the work (4), hymning with
the words (or utterances) and praising with the shamsa lauds (5),
quickly obtains the riches (6).
[apa: obtain; shashamanal): those who labour at the work, see
(4.41.3), (3.18.4)]
4.51.8: Like galloping rays

wr "-' j(mr. oJ, : W:!Rf: (2),
I I I
ID m:_Rl RT

: (3), fl"lfi(4)
They spread around of similar form, moving from the front (1),
(coming) from the same region (renowned) alike (2). Dawns the
goddesses who awake from the seat of truth (3), are adored like the
galloping rays (4).
[sargefhu: gallopings, (4.3.12); (4.52.5) states, 'like galloping rays';
samana: equal (6.4.l, 10.69.8); of similar form (line 1), renowned
alike, of one mind, (4.51.9 line 2);
paprathe: spread wide, (10.69.2); samanatal): same region]
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4.51.9: Dawns of one mind

"fTT (1), m:_rr-fi: : (2),
: : : : (3), : (4)
The Dawns, one and common, of infinite hues proceed (2), as of one
mind (1). They are pure and luminous (4). With their brilliant bodies,
they who are resplendent covered the darkness (ignorance) with its
hugeness and mightiness (3).
[samanib: one and common, (10.191.3, 4);
abhva: mightiness and hugeness, (2.4.5), (6.4.3);
asitam: black, darkness, ( 4.13.4 );
rush adbhil): brilliant; shukra: resplendent]
4.51.10: Lords of perfect hero-might

wil" : (1), 1111 : (2),
" nf.:r.:n-.h-rr:::rr
I ft I
f>:!Filc( m : .,..3.,"l: !3l, tl6t "Pl! !4l

May the goddesses, daughters of heaven, wide-shining (1), give us
the divine felicities, full of successors (1). Awakening you for our
happiness (3), may we become the lords of perfect hero-might (4).
[suv.frya: perfect energy, perfect hero-might, ( 5.6.10, 5.13.5);
yona: happy, (5.4.11); vibhatib: wide-shining, (3.6.7);]
4.51.11: Eye of intuition in the yajna

!(1),irl: (2),
(3), di- if'Tfi (4)
0 Daughters of heaven, wide-shining (1), I address you as the eye of

intuition of yajna, 0 Dawns (2). May we be glorious among all
persons (3). May heaven and divine earth establish that state in us
(2).
[ketub: eye of intuition, ray of intuition, (3.11.3, 5.11.3)]
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8. SOMA
Popular Misconceptions of Soma
The total number of mantra-verses dedicated to Soma is about 1200;
this number includes all the mantras in the Mal).qala 9 with 114 Suktas
or 1108 verses. To understand the nature and function of Soma, one
has to study all these 1200 mantras in some detail.
The scholars in the past have taken short cuts in this study. There
is a creeper by the name of Soma which was used in the rituals of the
Vedic age called as yajfia. Specifically, the Soma creeper was crushed
and its juice, after purification, was offered to the fire in the altar.
Commentators such as Sayal).a or Mahidhara, proponents of the rituals,
identify Soma occurring in the Rig Veda mantras almost exclusively with
the Soma-juice obtained from the creeper. The Western Indologists also
regard Soma as the juice from the creeper; in most places they regard
it as an intoxicant like liquor. But a straight-forward reading of the
epithets to Soma in most of the mantras gives a picture which is radically
different from that of the juice of the creeper.
In several mantras, Soma is associated with the word 'mada' which

means intoxication, joy or exaltation. Hence it is said that Soma juice
is an intoxicating liquor. Further these translators and commentators
claim that the phrase, 'drinking Soma, Indra kills Vrtra', implies that
Indra becomes inebriated with the drink of Soma and in that state of
intoxication, he kills Vrtra. These Indologists completely ignore the
hundreds of epithets to Indra which state that Indra is not a human being,
but a cosmic power. Indra does not need any liquids to be blissful. Being
joyful is his natural state.
The Soma plant was natural to Vedic India as mentioned in ancient

books detailing the plants and their properties. As Sri Kapali Sastry
ob serves (in 1950), "Soma plant is an extinct species and it was not
easily available even thirty centuries ago. Twentyfour varieties of Soma
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plant are mentioned along with the places of their growth and their
therapeutic virtues such as strength and longevity in the classical book
of Ayurvedic herbs entitled, "Shushruta Samhita" in its chapter 29
having the title 'chikitsa-sthana', but its intoxicating property is never
mentioned." [CWKS, Vol. 1, p. 62].
Let us begin with what the Rig Veda mantra (10.85.3) has to say
regarding whether the Soma is a herb or not.
"Laymen or ritualists may regard Soma as a creeper to be crushed

for getting its juice for use in the ritual. But no one ever tastes him
whom the Brahmans know to be Soma" (10.85.3).
Secret of the Soma

The clue to its deeper meaning is indicated by the common epithet
for Soma, vanaspati, the lord of vana; vana means in Sanskrit both herb
and delight. Kena Upanishad (4.6) uses vana in the sense of delight.
Soma, in the deeper sense, is the Lord of Delight, the Delight of
Existence. In RVS, every aspect of existence has an inherent delight,
the idea popularised later in the Taittiriya U.
The principle of Existence, even in this world, is ananda, bliss. As

Taittiriya U. declares, 'all is born by ananda, all is sustained in ananda,
all departs to ananda.' This ananda in its seed-form is involved in life
an d wants ceaselessly to become manifest. Soma, the Godhead of
ananda, is there set within each living form by the divine progenitors;
it is the child to be born, the truth to be delivered by each individual
life, as stated below:
: IT: RV (9.83.3)
"The fathers who have the divine vision set Soma (the godhead of
ananda), within as a child that is to be born."
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102 Selected Sukta-s from Rig Veda
The full meaning of existence is realised only when this intrinsic

ananda is brought out and developed into its full figure in evolving life.
Both the twin deities, Ashvins, and Soma are Gods of Bliss. But their
functions are quite different. Madhu is the name used for bliss when it
is available in nature in abundance. One can enjoy this madhu, if only
we become aware of it. For instance RV (1.90.1) speaks of the sweet
blowing winds. When we are walking in the woods immersed in our
thoughts, we do not feel this sweetness. However when we are open in
our awareness we can feel this bliss. Similarly we can become aware
of the waves of happiness in a place where intense tapas has been done.
To have access to this bliss, no effort is necessary.
But Soma is different. Where Soma occurs in the Veda, the word
'suta' ('pressed') is also present. Soma is bliss released when we do
any work consciously. The work can be high or low, ordinary or special.
The bliss released is called as the joy of work. This bliss is not released
when the work is done absent-mindedly. For instance take the common
example of the process of cooking. Becoming aware of the cooking
means becoming aware of the ingredients such as the fragrance, taste,
color, texture etc., of grains and vegetables, becoming aware of the
process of cooking, becoming aware of the contributions of numerous
persons such as the gro wers and transporters of vegetables, the
contribution of cosmic forces such as the ability of the raw rice to
become the cooked rice which is both tasty and pretty. Thus Soma is
the bliss released by some effort, physical, prar:i.ic and mental.
I
I Tl"'!..1":rl-
.-,.--.RV (9.83.4)
"Those who are utterly perfected in works taste the enjoyment of

his honey-sweetness."
This released delight, rasa, may have some psychological impurities in

it (mentioned in RV 4.28.1) such as the egoistic notion of the doer and
possessor, viz., this activity is a success because of my efforts and
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abilities. We need to recognize that all activities involve the dominating

role of the cosmic forces ( deva) for which we as separate human beings
with our miniscule contributions cannot claim full credit. Hence we have
to purify the rasa by removing our personal claims and offer the purified
rasa to the Indra, the lord of Divine Mind, and other cosmic powers.
Indra, in turn, increases the clarity and power of the mind. This leads to
an increase in the quality of work done subsequently.
RV (9.83.1) clearly states that a person, who is immature and does

not want to work, cannot taste this bliss.
"He tastes not that delight who is unripe and whose body has not
suffered in the heat of Agni (l);
they alone can bear that and enjoy it who have been prepared by Agni" (2)
We will give here two more quotes justifying the ideas given here.
lf!RV(9.73.8)
"He holds in his heart the thrice-purified delight" (9.73.8).
qtrjf' ffi!_ saj f.t qli4-I: RV (9.73.9)

"They who are firm of under st anding enjoy it (Soma)
approaching it from all sides (1 ), but one who is not a lord of
his action steps down lower and lower (2). (9.73.9)
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9.83. Unripe one Tastes not the Delight

Ri!_,hi: Pavitral,i Angirasal,i
Metre: Jagafi
9.83.1: The unripe one tastes not the delight
9.83.2: He ascends by conscious heart
9.83.3: Forming knowledge (maya)
9.83.4: Those utterly perfected in works
9.83.5: Conquer the vast knowledge
9.83.1: The unripe one tastes not the delight

foi,R=1rn"(2i,p1h11fu_fffl: (3l,
'3ldFljt (4l, ;:i-- (5l, (6l, : ffi!_m:00 (7l

Wide spread out for you is the purifier (1),
0 Master of the soul ( brahmal)aspati) (2).
Manifesting in the creature, you pervade all his members (3).
He tastes not that delight (5),
who is unripe and whose body has not suffered in the heat (4).
They alone are able to bear that (delight) and enjoy it (7),
who have been rendered mature (by the flame) (6).
[This mantra indicates the importance of practicing purity m life
before beginning any serious spiritual practice. Otherwise their
bodies may break like an unbaked jar.
pavitram: in the rite, it is the strainer or the purifying sieve. It is the
symbol of the mind enlightened by knowledge or the enlightened
conscious heart.
brahmal)aspati: master of soul; same as Brhaspati and Gal.).apati;
prabhu: becoming, coming into existence m front of the
consciousness, at a particular point as a particular object or
experience. The related word vibhu means, 'coming into existence
pervasively'. (SA)
a.ma: delight; shrtasa: one rendered mature (by Agni), (10.16.1)
The imagery in this mantra closely follows the physical facts of
the purifying of the Soma-juice and its pouring into the jar. The
strainer or purifying instrument spread out in the seat of heaven
seems to be the mind enlightened by knowledge (chetas); the human
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system 1s the pr. Soma m this mantra 1s addressed as

BrahmaI_laspati, master of the creative w ord. Soma, the lord of
Ananda, is the true creator who possesses the soul and brings out of
it a divine creation. This feature is mentioned elsewhere in RV
(9.96.5).
After straining, the Soma-juice which is turned into Ananda comes
pouring into all the members of the human system as into a jar and
flows through all of them completely in their every part. So all the
physical system becomes full of the touch and exultation of the
divine Ananda.
But it is not every human system that can hold, sustain and enjoy
the potent and often violent ecstasy of that divine delight. The
physical system of the man must have been prepared by suffering
and conquering all the torturing heats of life so that the body can
withstand the intake of Soma-delight. (SA, SY p. 343)]
9.83.2: He ascends by conscious heart

a4J 6r' oi, t: (2), n:;;1, (3),
-+'H4 q4_l11(l{_ (4l, f'.8liN" f (5l, (6l
The strainer through which the heat of him is purified (1),
is spread out in the seat of Heaven (2).
Its threads shine out and stand extended (3).
His swift (ecstasies), foster (the mind and body) of their purifier (4).
He ascends to the high level of Heaven (5),
by the conscious (heart) (6).
[avanti: to foster and increase;
pavitaram: of their purifier, (SA)]
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9.83.3: Forming knowledge (maya)

h:;1_: oi, '{4*:t1 (2), f.:i1Pt (3), : (4),
llJfot..{1 lfM (5l, l= (6l, : ii IT: (7l

This is the supreme dappled Bull (2),
that makes the Dawns to shine out (1),
(This is) the Male that bears the worlds of the becoming (3),
and seeks the plenitude (4).
The Fathers who had the forming knowledge made a form of him (5),
by that power of knowledge (mayaya) which is his (6).
Strong in vision, the fathers set him within as a child to be born (7).
[SY (596, 877); agriya: supreme;
mayaya: by the power of knowledge; mam.ire: made a form;
mayavinal): those who have the forming knowledge;
In RV (9.83.1), the Rihi has spoken of Soma in his impersonal
manifestation, as the Ananda or delight of divine existence in the
human being's conscious experience. In this verse, Soma appears as
the Supreme personality, the high and universal deva. He, the
supreme dappled Bull, makes the Dawns to shine. 'Dappled'
signifies the variety in his manifestation. Soma is the first Dappled
Bull, the generator of the world of the becoming since everything
proceeds from his delight or Ananda, as stated in RV (9.96.5). He
makes the Dawns to shine outthe dawns of illumination, mothers
of the radiant herds of the Sun. He seeks the plenitude (line 4), that
is to say the fullness of being, force, consciousness, the plenty of the
godhead which is a condition of the divine delight.
pitaral): They are in 2 classes namely a class of deities including the
divine Angirasa seers, and the human ancestors, (pitaro manufhyal),
(4.1.13)). The fathers, (second type) are the ancient rihis who
discovered the way of the Vedic mystics and are supposed to be still
spiritually present presiding over the destinies of the race. They are
working in man for his attainment of immortality. They have
received the divine vision (nrchakfhal)) by which they can go behind
the physical and mental consciousness (rodasi) to the vast truth and
bliss. (SA)]
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9.83.4: Those utterly perfected in works

: !?-TI" (1), lJITTf (2), : (3),
?TITTrf!i (4), : (5), (6), iaj;;f: (7)
As the Gandharva he guards his true seat (1).
As the supreme and wonderful One (3),
he keeps the births of the gods (2).
The lord of the inner setting (5),
seizes the enemy within by means of subtle powers (4).
Those who are utterly perfected in works (6),
taste the enjoyment of his honey-sweetness (7).
[Gandharva: the Lord of the hosts of delight;
Soma is identified with Gandharva; see (9.86.36)
nidhaya: inner setting (SA); the subtle ropes (S).]
9.83.5: Conquer the vast knowledge

rrlil-rr (1), ffl1 (2), : (3), ffl tJTffi ( (4),
00 (5), : (6), : (7), (8)
In you is the food (or offering), you are that divine food (1),
you are the vast, the divine home (2).
Wearing heaven as a robe (3),
you encompass the march of the sacrifice (4).
0 King, your chariot is your enlightened and consc10us heart (5),
with it you ascend to the plenitude (6).
With your thousand burning brilliances (7),
you conquer the vast knowledge (of the immortal state) (8).
[pavitra: purifying sieve in the rite; the purified and enlightened
heart.]
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9. APAS (The Divine Energies)

Waters are the currents of power oflight (jnana) and strength ( bala) from
the higher planes flowing towards the earth. Rain water and the river
currents are only physical aspects of these subtle powers. These currents
fill with the sap of their delight the subtle bodies of rihis and also the
consciousness of the persons who are receptive. These currents have
power to take away physical and psychological diseases. They have the
power to remove evil also, a power which is not possessed by the ordinary
water. Only the power of grace can take away evil. These currents enable
the rihi to have the subtle vision of the spiritual Sun.
1.23.19 : Healing Powers

: (1), (2), (1 lfij4 (3),
- ffl oJTITT:
- (4)
Immortality is the middle of Waters (1);
the healing powers are in the Waters (2);
0 Gods, become full of plenitude (so that) (4),
the Waters become praiseworthy (3).
Details: Waters, the streams of consciousness, have automatically the
powers of relieving the distress due to disease or other affliction, both
physical or otherwise. Some commentators believe that earthly waters
also have these curative properties.
1.23.20 : Medicines for All

mlft (1), rtf.r (2),
:;:t-(3), : (4)
Soma has said to me (1), all medicines are in the Waters (2).
Agni is the bestower of happiness for all (3).
Waters are medicines for all (4).
Details: This verse is spoken by the Rihi about his personal experi
ence, his contact with the deity Soma. This rik is used for invoking the
deity Soma in the Navagraha Puja.
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1.23.21 : Continuous Vision of Sun

*1t: 1!11(1), i liJf(2), (3)
0 Waters, fill with healing powers (1),
my body, enclosing it like an armour (2),
for the continuous vision of the Sun (3 ).
Details: The streams of consciousness enable the Rihi to have a con
tinuous vision of the Supreme Light, the Sun. Thus the Waters are not
merely physical. These Waters act like an armour and protect us from
subtle adverse forces.
1.23.22 : Falsehood
: Jl" (1), ft 5rgi llN (2),
w a11'{(3)
0 Waters, carry away completely (1), whatever sin is in me (2),
Or any betrayal by me or cursing or falsehood done by me (3 ).
Details: The prayer is to wash away the effects of all kinds of wrong
doing which cause harm to others.
1.23.23: Waters and Agni

(l),(2),
qzjf.-.111_ :m (3), 1=!! tj" (4)

I have now completely attained the waters (1).
We are united with their essence (2).
0 Agni, full of rays of wisdom, come (3),
join me with your splendour (4).
Details: The prayer is: 0 Agni, I have experienced the identity with
the essence of waters; hence I am pure and fit for the fulfilment of
the union with your splendour. payasvan: full of milk, full of rays;
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10. VA.YU
Vayu is the lord of life-energies, inspirer of the breath or the
dynamic energy called Prar:i.a. He is also known as Matarishvan
since he breathes or acts (sh va) in the midregion (matari). He
supports the organisation of the nerve channels and the chakra-s
mentioned in tantrik books and their activities in human beings
which are the basis of the mental energies. See also the introduction
to (1.2.4-1.2.6).
10.186: Vata (wind}

Rihi: Ula Vatayana
10.186.1: Brings the healing power
10.186.2: He is our father, brother and friend
10.186.3: Give us the treasure of immortality
[Metre: GayatrI (8, 3)] [Recall (10.168) to Vayu.]
10.186.1: Brings the healing power

WT Ol, 1= ;n-
11} (2l
May Vata blow the healing power ( bhefhajam) on us (1 ),
(bringing) peace and bliss to our hearts, extending our lives (2).
[It is the peace and bliss brought in by vata (or pra1_1a) which causes the healing.]
10.186.2: He is our father, brother and friend

'f ;:i- (1), 'f : ffim' (2), ij" ;j1- '1lot1d Fl (3)
0 Vata, you are our Father (1 ),
you are our Brother and our Friend (2).
As such, may you make us long-lived (3).
10.186.3: Give us the treasure of immortality

(': (1), ffiIT ;n- (2)
0 Vata, the treasure of immortality, that lies hidden in your home (1),
give it to us, so that we may live (consciously) (2).
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11. RUDRA
Rudra-Shiva
Rudra is the Force of Evolution. Rudra forcibly leads this creation
upwards. He puts down all those who arrogantly obstruct his courses
and kills the evil opponents. Though thus terrible, he is beneficent, and
compassionate to the distressed
Sri Aurobindo describes the nature and function of Rudra as follows in
'The Secret of the Veda' - 'Brahmal).aspati is the creator by the Word;
he calls light and visible cosmos out of the darkness of the inconscient
ocean and speeds the formations of conscious being upward to their
supreme goal. It is from this creative aspect of Brahmal).aspati that the
later conception of Brahma the Creator arose.
For the upward movement ofBrahmal).aspati's formations Rudra supplies
the force. He is named in the Veda the Mighty One of Heaven, but he
begins his work upon the earth and gives effect to the sacrifice on the
five planes of our ascent. He is the Violent One who leads the upward
evolution of the conscious being; his force battles against all evil, smites
the sinner and the enemy; intolerant of defect and stumbling he is the
most terrible of the gods, the one of whom alone the Vedic Rihis have
any real fear. Agni, the Kumara, prototype of the Pural).ic Skanda, is
on earth the child of this force ofRudra. The Maruts, vital powers which
make light for themselves by violence, are Rudra's children. Agni and
the Maruts are the leaders of the fierce struggle upward from Rudraas
first earthly, obscure creation to the heavens of thought, the luminous
worlds. But this violent and mighty Rudra who breaks down all defective
formations and groupings of outward and inward life, has also a benigner
aspect. He is the supreme healer. Opposed, he destroys; called on for
aid and propitiated he heals all wounds and all evil and all sufferings.
The force that battles is his gift, but also the final peace and joy. In
these aspects of the Vedic god are all the primitive materials necessary
for the evolution of the Pural).ic Shiva-Rudra, the destroyer and healer,
the auspicious and terrible, the Master of the force that acts in the
worlds and the Yogin who enjoys the supreme liberty and peace.'
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2.33. Rudra, the Healer

Rihi: Grtsamadal_i Bhargaval_i Shaunakal_i
2.33.1: The perfect sight of Sun
2.33.2: Your healing powers full of peace
2.33.3: Carry us to the farther shore beyond evil
2.33.4: May we not anger you with ill-praise
2.33.5: Invoke him with hymns of affirmation (stoma)
2.33.6: He grants shade even in blazing Sun
2.33.7: He gives delight to all (ja/aha)
2.33.8: We invoke the brilliant name of Rudra
2.33.9: He has firm limbs, many forms and is forceful
2.33.10: Your necklace has universal forms
2.33.11: He is terrible and destructive to the foes
2.33.12: We approach you like a son his father
2.33.13: Mano created (your) healing remedies
2.33.14: Be gracious to our descendents
2.33.15: You are conscious in knowledge
Metre: Trihtup
[This hymn focusses particularly on the healing powers of Rudra.
The related words 'bhishag' or 'jaliifha' occur five times.]
2.33.1: The perfect sight of Sun

m ttP: l oi, irr : m (2),
;fl-(3), t: (4)
0 father of the Maruts, let your bliss, come (to us) (1).
May you not take away from us the perfect sight of the Sun (2).
May the hero be merciful to us in regard to our steeds (3 ).
0 Rudra, may we be born by the children of our works (4).
[prajabh.il;i: by the children of our works, (5.4.10);
Line 4: Recall (5.4.10): 'may I win immortality by the children of my
works'.]
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2.33.2: Your healing powers full of peace
C'""'IICo_"{l+11 r::r 1(1+11+1: (1), -:s:r.:r

' .....;...+...... q -A,.,+
IQ.+11 11"1 + (3),
"' (2), +1'.!1111+1:
F-f f,i (4), Ff Ff 0ff: =ttldllI f: (5)
0 Rudra, by the healing powers full of peace given by you (1,3),

I would attain a hundred winters (2).
Drive hatred far away from us (4),
(drive) away evil, and diseases in all directions (5).
2.33.3: Carry us to the farther shore beyond evil

61'ilII
I I I
I l'-111'(1 (1), : (2),
-crt'ir ur: ( : (3), w;.rr (4)
0 Rudra, you are the best of what is born, in glory (1),

the mightiest of the mighty, 0 wielder of Vajra (2).
Carry us to the peace, the farther shore beyond evil (3 ).
Ward off all attacks of the powers of evil (rapasa) (4).
2.33.4: May we not anger you with ill-praise

irr Wlll_!T : oi, m m (2), it
-!l<i i: (3), wfITTr (4)
0 Rudra, mighty lord, may we not anger you,
with our prostrations of surrender (1),
nor with ill-praise, nor with joint invocation (2).
Raise up our heroes with healing remedies (3).
I hear of you as the best healer among healers (4).
[dufh_tutI: ill-praise; harsh words;
We anger Rudra with our prostrations if we do not express remorse
at our past evil-deeds and make no attempt to change our wrong
behaviour.]
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2.33.5: Invoke him with hymns of affirmation (stoma)

:!fl": (1), (2),
'.i(: irr ;ii- : (4), i_ITT (5)
(3) ,
Call (Rudra) with hymns

that summon the gods, and with offerings (1).
I would pacify (him) with hymns of affirmation (2).
He is compassionate, easy to invoke (3 ),
is knowledge in mortal minds, and luminous (4).
May he not subject us to that wrath of his (5).
[Line 4: babhru: see (2.33.8); havimabhil): by hymns of call that
summon the gods, (1.12.2).]
2.33.6: He grants shade even in blazing Sun

i (1), 'il-l (2), (3), (4) ,
0f (5l, 611fP l !6l

The mighty one accompanied by the Maruts (1),
with his most vigorous force (3),
has gladdened me who begs for favour (2,4).
Free from sin, I would attain shade,
even in blazing light as it were (5).
I would desire to win the bliss of Rudra (6).
[ tvak"hasa: his vigorous force, (1.100.15), (4.27 .2) ;]
2.33.7: He gives delight to all (jalaha)

it : (1), : (2),
(3), irt : (4)
0 Rudra, where is that merciful hand of yours (l)?

Wher e is the healer with his form of happiness (2)?
be compassionate towards me, 0 mighty one (4),
and mitigate the effects of the sins against the gods (3),
[Line 3: Disrespect to Gods has its own reactions. Indra rn his
mercy destroys these side-effects;
jala"ha}): one who dwells in waters, (7.35.6); a form of happiness
(sukharupa), (1.43.4);
apabarta: to carry away, to mitigate, (tentative) (occurs once)]
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2.33.8: We invoke the brilliant name of Rudra

f,l;@ rm- (1), i l (2),
(3), ;rntf: ;nlf (4)
The white flaming mighty one, who is knowledge in mortal mind (1).
To him, I utter forth a vast and perfect hymn (2).
with prostrations of surrender (I adore) him
his radiance destroys impurities (3).
With obeisance, we invoke the brilliant name of Rudra (4).
[babhrul): one who upbears the worlds (S), ruddy brown (S);
knowledge in the mortal mind (SA); mahim: vast, (1.140.5)]
2.33.9: He has firm limbs, many forms and is forceful

: : (1), : : f : (2),
11'11 : (3), oil (4)

With his firm limbs, having many forms, he is forceful (1).
(He is) ruddy-brown, has taken the bright golden form (2).
The almightiness is inseparable from Rudra (4).
He is the supreme ruler and lord of the vast world (3).
[ ugra: puissant, (1.127.11); forceful, (3.26.5);
pipishe: has taken form, (5.57.6);
Line 2: 'adorns himself with golden ornaments' (S). Gods are forces who
do not need ornaments nor adorning. There is no word for ornaments in
the text. Ruddy-brown indicates a psychological hue, not physical.]
2.33.10: Your necklace has universal forms

ft14eti18_ (1), 8t4. ( (2),
!<t FP
(3), oil .=.t4fw (4)
Putting forth your power, you bear arrows and bow (1),
and you protect all this force (3 ).
Your necklace has universal forms and is a worshipped force (2).
There is nothing mightier than you, 0 Rudra (4).
[arhan: putting forth your power, (2.3.1, 2.3.3);
dayase: protect, give (protection);
abhval): one of hugeness and mightyness, (2.4.5);
bow and arrow symbolise pointed actions.]
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2.33.11: He is terrible and destructive to the foes

w *M Tfi 11=( Jqfj'{_ l (2),
(1),
lfooT 1o11.jl (3), r aj-: (4)

(0 man) praise the youth sitting on the car seat;
he has the inspired knowledge (1).
He is terrible and destructive like a fierce wild beast (2).
0 Rudra, being praised, be gracious to the singer (3).
Let your armies smite another (foe) within us (4).
[The mantra is a variant of KYTS (4.5.10.8).
Line 4: Destroy the hostiles who have entered our mner bodies
(because of our carelessness).
senal): armies; subtle forces;]
2.33.12: We approach you like a son his father

m:: ,a oi, ;n;fllf ;a.-a'i_ 12i,
I I
.f::::.1 ,...g
!m1
: m=qffl (3), fi-4 urn (4)
0 Rudra, we approach you and bow down to you (1 ),

just as a son (approaches) with obeisance his father (2).
I chant to the lord of existence, the giver of much (3).
Being hymned, you give me the healing remedies (4).
[nanama: nanama (pada): to bow down respectfully, (1.48.8)]
2.33.13: Manu created (your) healing remedies

611" 1=: Ol, $IT _Ir 1= !2l,
: ffi" fyrr : (3), or u 1.IT*l 61"@r (4)

0 Maruts, your healing remedies are pure (1 );
they are full of peace and create bliss, 0 mighty ones (2).
Manu, our father, chose them (3 ).
I desire these and also the peace at rest,
and peace in movement (given by) Rudra (4).
[sham: peace at rest; yo}): peace in movement; sham and sharma
express the idea of peace and joy, the joy that comes of the
accomplished labour, shami or work of the sacrifice, the toil of the
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Selected Sukta-sfrom Rig Veda 11 7
battle and the journey find their rest, a foundation of beatitude is

acquired which is free from pain of strife and effort. (SA,SV, p. 383 (5.7)
Line 2: epithets refer both to Maruts and the healing remedies]
2.33.14: Be gracious to our descendents

"CfR u-ft J : ( 1), qff __!Rf: iffiI_ (2),
W:!U i: (3), : f!oo (4)

May the dart of Rudra pass us by (1);
may the great wrath of the terrible one go by us (2).
(0 Rudra), destroy the hostile forces,
(faced by) those with a spirit of fullness (3).
0 bounteous one, be gracious to our children and descendants
(our creations and their extensions) (4).
[Mantra is also in KYTS (4.5.10.9) (Variant); RV: vrhyal_i, KYTS Vfl)aktu;
tanufhva: spread out, (4.4.4 );
avasthira: firmly established hostile forces (ava), (4.4.5)
maghavadbhyal;i: masters of riches or felicities (usual meaning);
those with the spirit of fullness, (1.140.10). The prayer is that Indra
should be gracious to these persons since they are trying to develop
the integral outlook.]
2.33.15: You are conscious in knowledge

(1 ), w# (2),
;r: $ iftfq (3), fl w,ftu: (4)
0 one who supports the worlds, mighty one,

you are conscious in knowledge (1 ),
hence you are not angry and slay (us) not, 0 god (2).
0 Rudra, become aware of our call here (3 ).
May we, heroic in strength, speak about the Vast,
during the discoveries of knowledge (4).
[suviral_i: heroic in strength, (7.1.24), (6.13.5);
bodhi: become aware; chelutana: conscious m knowledge, (3.18.2),
become aware (4.14.2); babhro: see (2.33.8);]
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12. Puruha Siikta

(Rig Veda: 10.90)
Ri!;>hi: Narayar;ia
10.90.1: The Thousand-Headed Person
10.90.2: He is All
10.90.3: Universe is only a small part of Him
10.90.4: Inanimate and Animate
10.90.5: Virat
10.90.6: Yajna or Sacrifice
10.90.7: Puru!;,ha as Yajna
10.90.8: Out-pouring of Light
10.90.9: Chhandas (metres)
10.90.10: Time
10.90.11: The Four Aspects
10.90.12: Four Powers
10.90.13: Moon, Indra and Agni
10.90.14: Earth and Directions
10.90.15: Seven Sheaths
10.90.16: Yajna is Done by Yajna
[Metre: 1-15, Anuhtup (8, 4); 16, Trihtup (11, 4)]
[It is the most popular Sukta among all the Sukta-s in the four Veda
Mantra Samhita-s. It is found with some variations in all of them. In the
Rig Veda Mantra Samhita, it is 10.90, i.e., 90th Sukta in the tenth
Mar:ic;!ala. In the Shukla Yajur Veda Vajasaneya Samhita it is VS (31),
i.e., adhyaya 31. It is not found directly in the Krihr:ia Yajur Veda
Taittiriya Samhita (KYTS), but it is in the Taittiriya Aranyaka (TA) which
is really a continuation of KYTS. It is TA (3.12), i.e., 12th anuvaka in
the 3rd Kar:ic;!a. Puruha Sukta in the Sama Veda has only 6 mantra-s.
Puruha Sukta of Atharva Veda is AV (19.6), i.e., 6th Sukta of 19th
Kar:ida (out of 20 Kar:idas). The wording of the mantra-s in AV are
sometimes different from that in RV, TA or VS. The last or 16th mantra
in AV is not in the Puruha Sukta-s of RV, TA or VS. Sayana in his
commentary on TA (3.12) states that this Sukta is also known as
Narayar:ia.
Several Upanihads such as Shvetashvatara U. contain several mantras
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of Purul;,ha Sukta verbatim. The Maudgala U., one of the 108

Upanihads, is a commentary on Puruha Sukta. The word 'Puruha' and
its various connotations are discussed in several Upanil;,hads including
authoritative ones like Chhandogya U.
According to Sri Kapali Sastry, the Puruha in the Rig Veda Sukta is
same as the uttama purusha mentioned in Bhagavad Gita (15.17). In the
Hindu tradition, there is only one spirit, call it Brahman or by any other
name, which pervades every aspect of our manifestation. Even the word
'pervading' may indicate that it pervades in something else such as salty
taste in water. There is no other second. It pervades and it is pervaded.
When the spirit is mentioned, one assumes that it is beyond human
contact. It is assumed to be something abstract like space. For instance
one cannot say one can touch space or feel space. To prevent this
misunderstanding the Rig Veda uses the word 'the Supreme Person' to
denote this Supreme Spirit. This Puruha can be contacted.
According to the expository Brahmar:ia books or lexicons, puruha
has several meanings such as:
(i) He who goes ahead (purati agre gachchha ti)
(ii) That which fills all with his strength (piparti purayati balam yah)
(iii) He who fills and enlivens all universe, but lies hidden (puri shete
yah); (SB 13.6.2.1)
(iv) Pur-uha, the dawn in the city; He who is filled with light;
(v) Puru-ha, filled with wisdom and eternal happiness; citizen of
Heaven.
"Puruha with its three kaleidoscopic syllables, pu-ru-ha, keeps
unfolding in a never-ending play, the image of the creation like a musical
theme developed by a skilful musician." (Jean Le-Mee) [12]
Bhagavata (7 .14.37) states, 'Puruha is called so because he creates
all the species of beings (pura), human beings, beasts, sages and gods
and lies within each in the form of soul'. Hence the lexicon Amarakosha
regards Puruha as synonymous with Atman. Mundaka U. identifies
Puruha with immutability (akhara) and eternal (para), and speaks of
him as filling all things from within and without. The devotee declares in
!ha U. (16) that, yo sa asau asau puruhaiJ. so aham asmi 'the Puruha
there and there (solar orb) is also Myself'
Chhandogya U. (8.12.l) declares: "Mortal indeed is this body, held by
death. But it is the support of this deathless (amrtasya) bodiless
(asharlrasya) atman (atmanah). This serene one rises out of this body,
reaches the highest light and appears in his own form (svenarupena). He
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is the Highest Person (uttama purusha). There he moves about, laughing,

playing, rejoicing into woman, vehicles or relations."
Mundaka U. (2.10) declares, "whatever is in this universe (born of)
works, askesis (tapa), the word (brahma) is this Puruha, the
immortality."
The passage from the book, 'Taittiriya Aranyaka' quoted at the end
of the Sukta 10.121 is also an excellent introduction to this sukta. See
also the SAKSHI books, 'Hymns on Creation and Death' and 'Puruha
Sukta']
10.90.1: The Thousand-Headed Person

zjft!f : (1), : zjq11_ (2), -'f (3),
@gll'i_ (4) [TA (3.12.1), VS (31.1), Shvet. U. (3.14)]
Pur uha has numerous heads, numerous eyes and feet (1,2).
He pervades the earth on all sides (3 ).
He exists beyond the ten directions (4).
[Lines l and 2: sahasra means innumerable, not a mere thousand in number. The
Person sees with the eyes of every living being, walks with the feet of every l iving
being. Hence the Shvetashvatara U. (3.3, 4.3) declares that the Purui:;ha has all the
faces of all beings, i.e., the universal face ( vishvatomukha.(i). The epithet 'sahasra'
occurs in many places in RV.
Lines 3 and 4: angula: a measure of space or direction. Even though the Purui:;ha
pervades the entire earth, He is not limited by it. His power exceeds all the ten
directions. As mentioned again in mantra-s 3 and 4, only a small part or aspect of
the Purui:;ha is the entire manifested world. An analogy may be given. The ocean is
the store of all waters. However, only a small part of this water participates in the
dynamical activity involving evaporation of the water from the ocean, cloud
formation, the rain-formation generating the rivers which bring the water back to
ocean. Similarly every aspect of manifestation arises from the Supreme Puruha and
returns to him, but the realm of manifestation is itself small.]
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10.90.2: He is All
(1), (2), (3),
'-li:{..11{1@ (4) [TA (3.12.2), VS (31.2), Shvet. U. (3.15)]

Puruha, indeed, is aJl this (universe) (1),
what has been and what is to come (2).
He, th e Lord of immortality (3),
rises up from the plane of matter (to higher planes) (4).
[Lines 3 and 4: Even though the Supreme Person is the Master of Immortality, He
begins the journey of manifestation beginning with Ocean of lnconscience (apraketam
salilam, RV (10.129.3)). As the Tai. U. d eclares, there exists planes of increasing
consciousness like matter (annal, life-energies (praa), mind (mana), vijnana and
ananda. In the lowest level, matter (anna) is supreme. Tai. U. (2.3.2) declares, 'all
beings are born in anna (matter), they live in matter they enter it at the end'. The
Supreme Person, beginning with the plane of matter, transcends it and goes to higher
planes one by one till he hits the plane of Ananda.]
10.90.3: Universe is only a small part of Him

dlcti..H4 s1t Ol, : (2l, rt P (3l,
ql1 (4) [TA (3.12.3), VS (31.3), Chh. U. (3.12.6)]
Such is his magnificence (1),
but Puruha is greater than this (manifestation) (2).
All beings are a part of Him (3 ).
Three parts (of Him) are immortaJ m Heaven (4).
[Line 1: We are all aware of only a very small part of the glory of His manifestation.
Line 2: Purui:;ha is superior to this realm of manifestation. What is stated in mantras
1 and 2 is being rephrased here.
Line 3: a small part, (not necessarily the fraction one-fourth)
Line 4: tripat: usually translated as, 'three parts'. It means here, 'most of it'. i.e.,
most of the power of the Person is in the immortal heavens.
divi: usually translated as Heaven; it is the realm of Light.]
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10.90.4: Inanimate and Animate

(1), _ff: (2), (3),
fill-11'11 '3lN (4) [TA (3.12.4), VS (31.4)]

Puruha ascended, the three planes (1 ),
the other part was here again and again (2).
From here on all sides He pervades all (3),
what is animate and what is not (or Heaven and Earth) (4).
[Line 1 : tripad: Usually translated as the fraction, three-fourths. It is translated here
as three planes. pada means 'feet' or something connected with movement. Recall the
four padas of a metre. The meaning here is that only a part of him is engaged in
manifestation and the remaining ascended to the highest triple realm of sat-chit
ananda. RV (10.56.1) refers to the three realms of light, and refers to the highest
light of Supreme Sun. Puruha ascends these realms.
Line 4: lt is difficult to obtain the exact meaning. Literally 'ashana' means eating or
food, 'sa + ashana' is 'with eating' 'anashane' means 'without eating'. Saya1_1a regards
ashana as the animate world and anashana as the inanimate. Since all beings on earth
eat, ashana may mean earth and anashana may be Heaven. Thus the Puruha
pervades everything, inanimate or animate, Heaven or Earth.
udait: to be, to remain; ardhva udait puruhaJ:i: Puruha remains in his own form in
the highest realm.]
10.90.5: Virat
afl-llfa:<1001111qa oi, 1&f: 12i, f'.m::;qa (3),
: (4) [TA (3.12.5), VS (31.5) (v)]
From him was Virat born (1 ).

From Virat was born Puruha (the various beings) (2);
Born, He spread over (3), the earth from behind and in front (4).
[To understand the connection between the two statements 'Virat came from Purha'
and 'Purha came from Virat', we have to understand the meanings assigned to
Virat and Purha in the Veda books and ancient Brahma1_1a, and not depend on the
speculations of the moderns. The source of all creation is called as Puruha or Adi
puruha or avyakta (unmanifest reality). From this adi-purusha, came the Virat. Virat
is the cosmic totality of all the manifestation. AV (8.10.1) states, 'Viraj was this
universe in the beginning'.
Bhagavata (11.4.3) states that the supreme and primordial being (Naraya1_1a)
created the ViraJ out of his own nature (in the form of the bricks of this material
universe as it were) and entered into the ViraJ. From the Viraj was born the various
types of beings, inanimate and animate, i.e., various purushas were born out of
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Virat. This Virat is also called as Prajapati. TA (3.1) describes Virat or Prajapati in
terms of ten qualities namely chitti (knowledge), chitta (mental clarity), vak (speech),
adhTta (reflection, attention), keta (intuition, Agni), vijnata (discernment), vakpati
(powers of speech), JIJ8nas (mind), prana (life-energy) and sama (tranquillity or
equality). The same mantra relates these ten qualities to the ten aspects of the outer
yaJna namely sruk (ladle), ajya (ghee, offering), vedi (altar), barhi (grass-seat), agni
(Agni, Agni), agnidhra (Agni-kindler), the hotr (invoking priest), upavaktr (impelling
priest), havi (offerings to Agni), adhvaryu (chief priest overseeing all the activities.
:I f{I :I: I:
:I o!Ffq@iI 1H -3q-ffil I : I : I
RV (10.72.2) states, 'before the birth of the Cosmic Beings or Gods, the being
(sat) was born from non-being (asat)'.
The relation between Purha and Virat indicates the seed of the Puruha-Prakrti
idea i.e., the creation is a Joint affair between the two forces symbolically termed the
male and female. Of course, these words have nothing to do with the human sexuality.
It is said that, 'virat' is assigned the feminine gender. The Atharva Veda establishes the
identity between Virat and the goddess of speech Yak. 'Speech is virat '. 'Creator
himself entered into something created by himself and thus he expressed himself and
expanded himself in the form of cosmos. ' The Brhadarai_1yaka U. (4.2.3) states, 'that
Indra is the supreme being, his wife patni is Virat, i.e., Indra is the Puruha and Virat
is the Prakfti. arichyate: (line 3 ): emptied according to S, i.e., the Supreme Person
emptied himself of his Supreme Power and the form of earth and others.
pura]J.: in front; i.e., the Supreme entered the Earth on all sides.]
10.90.6:Yajna or Sacrifice
r oJ, f (2), (3),
'!>I{! (f61: (4) [TA (3.12.6), VS (31.14)]
With Puruha as offering (1),
the deva-s performed a yajna (2); spring was the ajya (3 ),
summer the fuel (samit), and autumn (sharat) the offering (4).
[ajya: see (10.90.8).
This mantra deals with the creation of the multiplicity needed in the manifested
universe. According to the Vedic sages, every act of creation can only be a result of
yajna. The word sacrifice is often used to indicate yaJna, but it is a poor choice. The
English word, 'sacrifice' is indicative of suffering as can be seen from the usage, 'l
sacrificed my happiness and life for the sake of my parents or country'. There is no
suffering in yaJna. Yajna is simply a transformation of entities from one form into
another. Yajna is properly defined as an activity of collaboration between the
Supreme Person and the devas. In activities involving human beings such as cooking,
eating etc., yaJna is the collaborative activity between the devas (cosmic forces) and
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the human beings. In any yaJna, three primary forces of the three realms are invoked.
They are the Earth, represented by Agni, the Midworld, represented by the waters
and the Heaven, represented by the mental realm (ajya). In the outward yaJna, samit
is the fuel and ajya is the ghee.
During this primeval creation there is none but the Puruha. The three powers of
time represent the three ingredients. The summer, the season of heat, represents
Agni, deity Agni; the rainy season (or sharat) represents the Vayu (or deity of
midworld). The spring season with its variety of fresh activities represents the deity
Indra, the lord of all actions. Indra represents the realm of mind. The three primary
forces namely Agni, Vayu and Indra initiate this yajna. It should be stressed that the
Indra of the Veda is quite different from the deity Indra in the Pura!J.a or Epics.]
10.90.7: Puruha as Yajna

(l), : (2), (3),
it (4) [TA (3.12.8), VS (31.9)]

The Puruha, born in the beginning (2),
who is aJso yajna, was placed on the straw and consecrated (l).
Gods performed yajna by means of Him (3),
aJong with the sadhyas and the prai:ia-s (rfh aya(i) (4).
[yajna in line l is not a ritual act; it signifies devotion, adoration, honouring. Note
RV (3.32.12) where the word yajna occurs five times. See also the mantra RV
(10.90.16) with the phrase, 'yajnena yajnam ayajanta'.
sadhya: to be a accomplished or mastered; sadhya-s: they are said to be the earliest
gods or deva-s, or the energies that render the accomplishment of actions.
rJhayah: they are not human seers. Shat. Br. (6.1.1.1) declares that Pr81J.a-s (vital
currents) are rihi-s.
barhi:grass in the outward r itual; 'the vast', in the inner ritual. See (10.70.4). bar:
comes from br, 'vast' as in brhat.
barhiJhtham: mightiest, (3.13.1), (Agni)]
10.90.8: Out-pouring of Light

: (1), "fi 'ftll?.l'{_ (2), <TI" (3),
...:u.-.41.:ut111_ it (4) [TA (3.12.9), vs (31.6)]

From that act of total giving (1),
was gathered the variegated out-pouring (of light) (2).
(From them) arose the forms of knowledge (pashun) (3),
pertaining to the life-energy, those which come together rn a clan
(grama) and those which spread out (ara.Qya) (4).
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[ajyam: out-pourings of light; ajya has this meaning everywhere in the spiritual
interpretation of Veda. Note that the ritualists translate it as, 'a mixture of butter and
curds'. In that primeval yajna, before creation, how can there be curds and butter?
The habit of fixing the meanings of words based on ritual usage has greatly
contributed to the covering up of the wisdom of the Veda.
Usually lines 3 and 4 are translated as referring to the creation of beasts.
However this topic is mentioned later in mantra RV (10.90.10). Hence, the meanings
of the words such as pashu given here are valid. Perhaps what is mentioned here is
the earliest form of life termed amoeba.
pashiJ.n: forms of knowledge or seeings; from pash, to see.
ara1;1ya: occurs only once in RV, here. We have derived its meaning from are, the
spokes of a wheel i.e., the facets of knowledge which are distinct and unique.
grflma: in RV, it means a 'cult' or life-collective. Many have translated grama as
village. But the creation of human beings has not been mentioned yet. Here it is the
knowledge of entities coming together to form a group. ]
10.90.9: Chhandas (metres)

df'llli_ (1), : ffll@r (2), ..zj'ff:1
(3), ll'1;fH+lli{liil'd (4) [TA (3.12.10), vs (31.7)]
From that act of totaJ giving (1 ),
the rik and the saman were born (2),
the chhandas was born of that (3 ),
and from that was the yajus born (4).
[rik: word which brings with it the illumination;
sf/ma: a rk mantra which is sung according to specific rules;
chhandamsi: poetic measures; the metres like gayatri and anushtubh etc. For a listing
of the various metres and their characteristics, see the essay 5 in the book, 'The
Basics of RV'.
yajus: the word which guides the sacrificial action in accordance with the rk mantras.
Typically, yaJus mantra is a brief prose passage.
"In the system of the Mystics, which has partially survived in the schools of
Indian Yoga, the Word is a power, the Word creates. For all creation is expression,
everything exists already in the secret abode of the Infinite, guhahitam, and has only
to be brought out here in apparent form by the active consciousness. Certain schools
of Vedic thought even suppose the worlds to have been created by the goddess Word
and sound as first etheric vibration to have preceded formation. In the Veda itself
there are passages which treat the poetic measures of the sacred mantra-s, -
anuJhtubh, trishtubh, jagat[, gayatr[, - as symbolic of the rhythms in which the
universal movement of things is cast." (Sri Aurobindo)]
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10.90.10: Time
01T ;.;NII o l, % : (2l, iJF.IT
I I I
(3), : (4) [TA (3.12.11), VS (31.8)]

From that was born the reaJm of heaven (ashva) (1),
and those with two aspects of consumption (i.e., the past and the
future time) (ubhayadatal)) (2).
Rays of Knowledge ( or Sun's rays) (gaval)) were born from that (3 ).
From that were born the waters (ajavaya.b) (4).
[In many available translations, this verse deals with the creation of beasts with the
meanings indicated below.
ashva: horses; ubhayadatal;l: those beasts with two rows of teeth;
gaval;l: cattle; ajavayal;l: goats and sheep.
The Puruha Sukta deals with the principles of creation. Horse etc., represent
only end-products of the evolution or manifestation. The list given above is very
limited. The birds, the reptiles, and aquatic creatures are not mentioned. The usual
explanation given for the mention of horses and cows is that rihis were all nomads
for whom cows, horses etc., were more important. We do not accept this view. Each
mantra is not a human composition done by the mind, it is a revelation. Hence the
meanings like horses for ashva etc., are inappropriate.
In our translation, ashva represents the heaven or the realm from which
everything proceeds. Recall the first mantra of Brh. U., 'Ashva is a symbol of entire
Universe'. Ashva includes all the life-energies.
The second word is ubhayadatal;l; it is time, the present time which is
sandwiched between the two rows ( ubhaya) namely past and future, as pointed out
by Prof. S.K. Ramachandra Rao in his book 'Purusha Sukta' [SAKSHI].
The third word is gaval;l which stands for Sun's rays or all types of knowledge.
This meaning is mentioned in Brahmai;ia books. ajavayal;l stands for the clouds which
pour down rain. Thus this verse indicates the four aspects of creation namely Heaven
including prai;ia, Time, Sun's rays or knowledge and the Waters or dynamical
energies, apal;l.]
10.90.11: The Four Aspects

(1), &q-l (2), (3), tr (4),
-crrzj (5) [TA (3.12.13), VS (31.10)]
In how many ways di d they imagine Him (2),
when they have set up the Puruha (1)?
What about the important aspect (mu.khya or mu.kha)(3)?
What about the externals (bahya, bahu) (4)?
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What (names) did they assign to the variety of productive skills ( uru)
and the powers of movement (pada) (5).
[In the usual translations, mukha is rendered as mouth, bahu as arms etc., implying
a human sacrifice and then it is explained as a symbol.
First recall that a small part of the PurW?ha becomes the manifested universe. All
the principles of manifestation are in the seed-state here.
vi + akalpayan: to imagine; vi + adadhuJi: to set up;
The word adadhuJi occurs in RV (2.4.2), (10.12.7) with the meaning, 'to set up'.
kalpayati means to imagine. The verse does not explicitly mention the PurW?ha was
divided. The questions are:
(i) What is the main part or mukha (mukhya) ?
(ii) What is the nature of interaction of the many aspects among one another ?
(iii) How did they refer ( uchyate, to call) to the wide range (a) of productive skills
(ru)? How about the powers of movement of feet or pada ?]
10.90.12: Four Powers

(l ) , : f: (2), : (3),
(4) [VS (31.11)]

His key part (or mouth) was the Man of the Word ( brahma.(la) (l ),
Into the Prince (rajanya), (the strength of) His arms were made (2).
While His wideness (thighs) became the producers ( vaishya) (3 ),
His power of movement (feet) gave birth to (shudra) (4).
[This mantra gives the answers to the questions posed in the earlier mantra. Often
this mantra is quoted by Hindu-bashers as saying that the caste system with all its
evils can be traced to the Vedas. Before answering this remark, we should know that
every system invented by human beings without exception - industrialisation,
democracy, capitalism, communism, environmentalism, etc., - has its own bag of
evils.
The key aspect of the caste system practised in the last 1000 years is its basis
on heredity, i.e., the son of khatriya is a khatriya. This is not mentioned in Veda.
Every society contains the four types of persons - knowledge people, kings or
administrators, industrialists and merchants, and the persons who labour and offer
personal services. The existence of the four classes all over the world cannot be
denied. The existence of acute poverty in some sections of the so-called Christian
societies such as USA is documented in the extensive studies of sociologists. It is
childish to bash Veda for the existence of hereditary caste system which it does not
even mention.
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European Society has declared that the God or creator has bestowed special
prestige on the kings. Note that the commoners (the working class) were not allowed
to become members of even a monastery. It is declared that God's grace is only on
the rich.
Veda states that all the four classes come directly from the Creator. This idea is
present in many other places in Veda. For instance TS (5.7.6.6) is a prayer for the
grant of brilliance for all the four groups including shudra-s.
"Grant brilliance (rucham) to the brahma.Q.a, place brilliance in the princes, place
brilliance in Vaishya-s and ShUdra-s."
From the feet (pada), the most imp ortant organ for humans, originated the so
called working class. Note that the Vaishya-s constitute the vast majority of people.
Using modern language, it includes most scientists, engineers, accountants, various
types of technicians, artists, musicians etc.
Note that there is no need to consider this mantra as representing the limbs of a
human being. Here is the mention of the four powers of the Puruha which became
the four groups of persons:
mukha: the most important aspect; mouth; bahu: strength; arms;
DID: wideness; thighs; pada: power of movement; feet;]
10.90.13: Moon, Indra and Agni

--f : oi, : (2), y;1fu:.-A (3),
I +
ITT!_ l9}:1itp.fft (4) [TA (3.12.14), VS (31.12)
shrotrat vayul;t cha pral).al;t cha mukhat a gnir ajayata]

The moon was produced from His mind (1).
Out of His eye the sun was born (2).
Indra and Agni came from His mouth (3).
And from His bre ath the wind (Vayu) was born (4).
[Here is the birth of the great cosmic powers of Agni, Indra, Sun and Moon. Note
that Agni is not the mere physical Agni. RV declares that Agni is the power of will
(.kratu) in man. He is called God-will. Indra is the lord of Divine Mind and actions,
the God-Mind. For more information on Agni and Indra, see the compact SAK.SI
books, 'Secrets of Effective Work: Agni's Guidance' and 'Indra, the Lord of Divine
Mind' *.
+ Second half in VS (31.12 ):
Kashyap R.L., Sarasvati, SAKS!, B anga lore, 2003; Ganapati, Brahmanaspati and Kumara;
pp. 58, 2005 (SAKSI); Indra: Lord of Divine Mind, pp. 56, 2008 (Second edition) (SAKS!);
W hy Read Rig Veda, pp. 90, Fourth Edition (2004); 'Secrets of Effective Work: Agui's
Gu idance; Hymns on Creation and Death, Second Edition (2012); 'Veda Mantra-s and Silkta
s, widely used in Worship', (2003; 2010)
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There is considerable evidence for the connection of Moon and mental thoughts. The
severity of mental illness seems to be related to the moon-cycle; the illness erupts on
or near the new-moon days.]
10.90.14: Earth and Directions

(1), di": m:F-rffif (2), _ifu!:
(3),
- ,:f;("qlj"1..__ (4) [TA (3.12.15), VS (31.13)]
From His navel came mid-region (1).
The heaven evolved from His head (2).
From feet the earth; from ears the directions (3 ).
Thus the worlds were regulated (4).
[Here are the several planes of the cosmos. Each plane has its own principle of
manifestation, the corresponding world and the deity.]
10.90.15: Seven Sheaths

Em41ft-( ...A,...,...
I
I
,u"-4: oi, ,A.

I
,: ,l..
'(_!l"-4: fT: (2), ,,., ,'""-:o

-
1Rfa'" :::t::::rr:JT
_
wP1, (3 ),
_
(4) [TA (3.12.7), VS (31.15)]

The Gods, giving a body to yajna (3),
bound Puruha, the seer (4).
Seven were the surrounding sheaths (paridhi) (l ),
Thrice seven the prepared fuels (samit) (2).
[yajnam tan um is the body of yaJna. The gods or cosmic forces give a body to yajna.
Recall TS (3.1.10) stating 'yajna is Viln).u, the all-pervading'.
The seven paridhi-s are the seven planes of existence, namely the three lower
ones, matter (annal, life-energy (praa), mind (mana), the three higher ones ananda
Uana), conscious-force (tapa), Truth of Existence (satya) and the link world between
the two triplets, mahas, the plane of Vijnana or Supermind. The twentyone fuels are
the three energies in each of the seven planes.
pashu: derived from pash, to see; 'puruham pashu' means 'the Puruha the seer'.
He is bound as it were in the beginning and he becomes free step by step by his
ascension mentioned in mantra 2. There is no need to render, 'puruham pashum' as
sacrificial beast. Note also that TS (5.2.6) declares that the 'pashu' are pra.t:i-a-s. TA
(6.64) states that heart is the yflpa (hrdayam vai yflpah); the psychological foes like
anger etc., are the pashu (manyu):i pashu):i). Animal sacrifice is not mentioned in the
Veda mantra-s.]
Ramachandra Rao, S.K., Rig Veda Darshana, Volumes 1-17; Kalpatharu Research Academy,
Bangalore, 1998-2006; Hanumat Kosha, 2001, ibid; Purusha Sukta: Mantra-s with Meaning;
(SAKS!).
HOME
10.90.16: Yajna is Done by Yajna

: (1), (2),
;ni : (3), : : (4) [TA

(3.12.18), VS (31.16), RV (l.164.50)]
By yajna, Gods worshipped (or did yajna) (l ).
These were the earliest established principles (2).
The Mighty Ones in this way reached perfect bliss (3 ),
where dwell the Gods, ancients, who made the Way straight (4).
[Notice that yaJna here is not a physical act. The Gods peiform the yajna with the yajna by the
process of yajna.
aya;anta: ac complished the yaJna.
For the text and commentary of all the mantra-s dealing with Supreme Purusha in the TaittiIJya
Arn(iyalra and Mahanaraya(la Upani,had, see the SAKS! book, 'Veda Mantra-s and Sukta-s: Widely used
in Worship'. See also the related SAKS! book, 'Puru0ha Sukta' by Professor S.K. Ramachandra Rao' .J

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SAKSHI

Study Material for

STUDY MATERIAL FoR

Sri Aurobindo Kapa.Ii Sastry Institute of Vedic Culture

1.1: Adoration of Agni

6 Selected Sukta-sfrom Rig Veda

Selected Sukta-sfrom Rig Veda 7

Varu1;a. Thus, the yajna in RV is not a mere rite. RV uses ritualistic

1.1.1: Leads the Yajna

8 Selected Sukta-sfrom Rig Veda

We also see in this Sukta, composed several millennia earlier, the

Selected Sukta-sfrom Rig Veda 9

One school of traditionalists, mlmamsaka-s, claim that yajna is nothing

1.1.2: Ancient and Modern Seers

10 Selected Sukta-sfrom Rig Veda

1.1.3: Endows Inner Plenitude

Selected Sukta-sfrom Rig Veda 11

1.1.4: Yajna as a Journey

1.1.5: Agni is Seer-will

12 Selected Sukta-sfrom Rig Veda

meaning, 'literary composition' is inappropriate. The correct meaning

Selected Sukta-sfrom Rig Veda 13

1.1.6: The Truth of Agni

14 Selected Sukta-sfrom Rig Veda

1.1.7: Obeisance by Thought

1.1.8: Agni's Own Home

Selected Sukta-sfrom Rig Veda 15

the guardian of the Truth in manifestation. In RV (1.12.7), Agni is described

1.1.9: Agni as Father

16 Selected Sukta-sfrom Rig Veda

1.31: Agni Dwells in All Human Beings

1.31.1: Seers Born from You

Selected Sukta-sfrom Rig Veda 17

1.31.2: Agni Dwells in Man in Many Ways

1.31.4: Superb Doer of Good

,ct+-1 +1"1':! Ol,

0 Agni, you have proclaimed to the thinker (1,3),

18 Selected Sukta-sfrom Rig Veda

pushes the sacrificer to greater heights. S introduces the story of the

1.31.5: The Sole Person

Selected Sukta-sfrom Rig Veda 19

instances. It is also a common epithet used to describe the might of

1.31.7: Grant Immortality to the Mortal

20 Selected Sukta-sfrom Rig Veda

1.31.10: We are Your Relatives

1.31.11: The First Man

Selected Sukta-sfrom Rig Veda 21

1.31.18: Grow in Us by Mantra

1.59: Universal Divine Force and Will

22 Selected Sukta-sfrom Rig Veda

(6.7.1) states, 'Messenger of Earth, Head of Heaven, ....Guest of

1.59.1: Supports Earth like a Pillar

;nnf: f (3), (4)

You support them like a deeply embedded pillar (4).

1.59.2: Agni as a Beacon for Ascent

Head of Heaven and centre of Earth (1 ),

Selected Sukta-sfrom Rig Veda 23

1.59.3: All Riches Vested in Agni

1.59.4: Chants like a Human

24 Selected Sukta-sfrom Rig Veda

1.59.5: Brought Supreme Good

1.59.6: Agni as Indra

Selected Sukta-sfrom Rig Veda 25

1.59.7: Labours in All People