- History of India – The Vedic Age
- History of India – The Vedic Age (2)
- History of India – The Vedic Age (3)
- History of India – The Vedic Age (4)
- History of India – The Vedic Age (5)
- History of India – The Vedic Age (6)
- History of India – The Vedic Age (7)
- History of India – The Vedic Age (8)
- History of India – The Vedic Age (9)
- History of India – The Vedic Age (10)
- History of India – The Vedic Age (11)
- History of India – The Vedic Age (12)
- History of India – The Vedic Age (13)
- History of India – The Vedic Age (14)
- History of India – The Vedic Age (15)
- History of India – The Vedic Age (16)
- History of India – The Vedic Age (17)
- History of India – The Vedic Age (18)
- History of India – The Vedic Age (20)
- History of India – The Vedic Age (21)
- History of India – The Vedic Age (22)
- History of India – The Vedic Age (23)
- History of India – The Vedic Age (24)
- History of India – The Vedic Age (25)
- History of India – The Vedic Age (26)
- History of India – The Vedic Age (28)
- History of India – The Vedic Age (29)
- History of India – The Vedic Age (27)
- History of India – The Vedic Age (30)
- History of India – The Vedic Age (31)
- History of India – The Vedic Age (36)
- History of India – The Vedic Age (19)
XIII. The Psychological and the Historical Bases for the Interpretation of the Veda
B. The Basic Approach and the Beginnings (Cont.)
The third hymn (Sukta) of Madhuchchhandas is also, like the second, in movements of three stanzas (Riks), the first addressed to the Ashwins, the second to Indra, the third to the Vishwadevas and the last to Saraswati which according to Sri Aurobindo is a passage of clear psychological significance, of a far greater clarity than those before it. “But this whole hymn is full of psychological suggestions and we find in it the close connection and even identity which the Vedic Rishis sought to establish and perfect between the three main interests of the human soul, Thought and its final victorious illuminations, Action and its last supreme all-achieving puissances, Enjoyment and its highest spiritual ecstasies. The Soma wine symbolises the replacing of our ordinary sense-enjoyment by the divine Ananda. That substitution is brought about by divinising our thought-action, and as it progresses it helps in its turn the consummation of the movement which has brought it about. The Cow, the Horse, the Soma-Wine are the figures of this triple sacrifice. The offering of ghÐta, the clarified butter which is the yield of the cow, the offering of the horse, aÙvamedha, the offering of the wine of Soma are its three principal forms or elements. We have also, less prominent, the offering of the cake which is possibly symbolic of the body, of Matter.”1
The Cow, the Horse and the Soma-Wine stand respectively, for the principles of Light, Energy and Ananda which, when consecrated to a diviner purpose, take the form of ghÐta, aÙvamedha and soma-wine – the clarified intelligence, consecrated action and offered enjoyment (the divine ananda).
The first three stanzas addressed to the Ashwins have been translated by Sri Aurobindo as follows:
‘“O Riders of the Steed, swift-footed, much-enjoying lords of bliss, take delight in the energies of the sacrifice.
‘O Riders of the Steed, male souls effecting a manifold action, take joy of the words, O holders in the intellect, by a luminously energetic thought.
‘I have piled the seat of sacrifice, I have pressed out the vigorous Soma juices; fulfillers of action, powers of the movement, come to them with your fierce speed on the path.’”2
Here the Ashwins are described as the riders of the steed (horse), “…the Ashwa, symbolic of force and especially of life-energy and nervous force, the Prana. Their common character is that they are gods of enjoyment, seekers of honey; they are physicians, they bring back youth to the old, health to the sick, wholeness to the maimed.”3
From the indications given above in the three stanzas (I.3.1-3) it is clear that “…the Ashwins are twin divine powers whose special function is to perfect the nervous or vital being in man in the sense of action and enjoyment. But they are also powers of Truth, of intelligent action, of right enjoyment. They are powers that appear with the Dawn, effective powers of action born out of the ocean of being who, because they are divine, are able to mentalise securely the felicities of the higher existence by a thought-faculty which finds or comes to know that true substance and true wealth…. The Ashwins are to come as effective powers of action, purudaÌsasÀ narÀ, to take delight in the Words and to accept them into the intellect where they shall be retained for the action by a thought full of luminous energy. They are to come to the offering of the Soma wine, in order to effect the action of the sacrifice, dasrÀ, as fulfillers of action, by giving to the delight of the action that violent movement of theirs, rudravartanÈ, which carries them irresistibly on their path and overcomes all opposition. They come as powers of the Aryan journey, lords of the great human movement, NÀsatyÀ. We see throughout that it is energy which these Riders on the Horse are to give; they are to take delight in the sacrificial energies, to take up the word into an energetic thought, to bring to the sacrifice their own violent movement on the path. And it is effectiveness of action and swiftness in the great journey that is the object of this demand for energy. I would call the attention of the reader continually to the consistency of conception and coherence of structure, the easy clearness and precision of outline which the thought of the Rishis assumes by a psychological interpretation, so different from the tangled confusion and incoherent abruptness of the interpretations which ignore the supreme tradition of the Veda as a book of wisdom and deepest knowledge.”4
Just as in the second hymn (I.2) where Madhuchchhandas called Vayu who supplies the vital force, brings his steeds of life; here he calls the Ashwins who use the vital forces and ride on the steed. And, as before, here too he proceeds from the vital or nervous action to the mental and invokes the might of Indra to assist in the journey. The outpourings of the wine of delight (Soma) desire him; they desire the luminous mind (Indra) to take possession of them for its activities. This hymn also, like the second before it, is a hymn of the Soma sacrifice. Again in the first two verses of the 15th hymn of the ninth Mandala we have, “Soma advances, heroic with his swift chariots, by the force of the subtle thought, dhiyÀ aÍvyÀ, to the perfected activity (or perfected field) of Indra and takes many forms of thought to arrive at that vast extension (or, formation) of the godhead where the Immortals are.”5
Sri Aurobindo here dwells on these points “…in order to show how entirely symbolical is the Soma-wine of the Vedic Rishis and how richly surrounded with psychological conceptions, – as anyone will find who cares to go through the ninth Mandala with its almost overcharged splendour of symbolic imagery and overflowing psychological suggestions.”6
“The Ashwins like the other gods descend from the Truth-consciousness, the Ritam; they are born or manifested from Heaven, from Dyaus, the pure Mind; their movement pervades all the worlds, – the effect of their action ranges from the body through the vital being and the thought to the superconscient Truth. It commences indeed from the ocean, from the vague of the being as it emerges out of the subconscient and they conduct the soul over the flood of these waters and prevent its foundering on its voyage. They are therefore NÀsatyÀ, lords of the movement, leaders of the journey or voyage.
They help man with the Truth which comes to them especially by association with the Dawn, with Surya, lord of the Truth, and with SuryD, his daughter, but they help him more characteristically with the delight of being. They are lords of bliss, ÙubhaspatÈ; their car or movement is loaded with the satisfactions of the delight of being in all its planes; they bear the skin full of the overflowing honey; they seek the honey, the sweetness, and fill all things with it. They are therefore effective powers of the Ananda which proceeds out of the Truth-consciousness and which manifesting itself variously in all the three worlds maintains man in his journey. Hence their action is in all the worlds. They are especially riders or drivers of the Horse, Ashwins, as their name indicates, – they use the vitality of the human being as the motive-force of the journey: but also they work in the thought and lead it to the Truth. They give health, beauty, wholeness to the body; they are the divine physicians. Of all the gods they are the most ready to come to man and to create for him ease and joy, ÀgamiØÒhÀ, ÙubhaspatÈ. For this is their peculiar and perfect function. They are essentially lords of weal, of bliss, ÙubhaspatÈ.”7
“The great Light of lights, the Sun of Truth, the illumination of the Truth-consciousness is rising up out of the movement of life to create the illumined Mind, Swar, which completes the evolution of the lower triple world. EØa sya bhÀnur udiyarti. By this rising of the Sun in man, the full movement of the Ashwins becomes possible; for by the Truth comes the realised Delight, the heavenly beatitude. Therefore, the chariot of the Ashwins is being yoked upon the height of this Dyaus, the high level or plane of the resplendent mind. That chariot is all-pervading; its motion goes everywhere; its speed runs freely on all planes of our consciousness.”8
“The full all-pervading movement of the Ashwins brings with it the fullness of all the possible satisfactions of the delight of being. …The satisfactions or delicacies which are carried in the car of the Ashwins … correspond to the three movements or worlds of our progressive consciousness, – satisfactions of the body, satisfactions of the vitality, satisfactions of the mind. If they are in three pairs, then we must understand that on each plane there is a double action of the delight corresponding to the double and united twinhood of the Ashwins. It is difficult in the Veda itself to distinguish between these brilliant and happy Twins or to discover what each severally represents. We have no such indication as is given us in the case of the three Ribhus. But perhaps the Greek names of these two Dioskouroi, Divo napÀtÀ, sons of Heaven, contain a clue. Kastor, the name of the elder, seems to be Kashtri, the Shining One; Poludeukes may possibly be Purudansas, a name which occurs in the Veda as an epithet of the Ashwins, the Manifold in activity. If so, the twin birth of the Ashwins recalls the constant Vedic dualism of Power and Light, Knowledge and Will, Consciousness and Energy, Go and Ashwa. In all the satisfactions brought to us by the Ashwins these two elements are inseparably united; where the form is that of the Light or Consciousness, there Power and Energy are contained; where the form is that of the Power or Energy, there Light and Consciousness are contained.”9
“But these three forms of satisfaction are not all that their chariot holds for us; there is something else, a fourth, a skin full of honey and out of this skin the honey breaks and overflows on every side. DÐtis turÈyomadhuno vi rapÙate. Mind, life and body, these are three; turÈya, the fourth plane of our consciousness, is the superconscient, the Truth-consciousness. The Ashwins bring with them a skin, dÐti, literally a thing cut or torn, a partial formation out of the Truth-consciousness to contain the honey of the superconscient Beatitude; but it cannot contain it; that unconquerably abundant and infinite sweetness breaks out and overflows everywhere drenching with delight the whole of our existence.
With that honey the three pairs of satisfactions, mental, vital, bodily are impregnated by this all-pervasive overflowing plenty and they become full of its sweetness, madhumantaÕ. And so becoming, at once they begin to move upward. Touched by the divine delight all our satisfactions in this lower world soar upward irresistibly attracted towards the superconscient, towards the Truth, towards the Beatitude. And with them, – for, secretly or openly, consciously or subconsciously it is the delight of being that is the leader of our activities, – all the chariots and horses of these gods take the same soaring upward movement. All the various movements of our being, all the forms of Force that give them their impulsion, all follow the ascending light of Truth towards its home.”10
“…great change from the inner obscuration to the illumination is effected by the Ashwins, lords of the joyous upward action of the mind and the vital powers, through the immortal wine of the Ananda poured into mind and body and there drunk by them. They mentalise the expressive Word, they lead us into the heaven of pure mind beyond this darkness and there by the Thought they set the powers of the Delight to work. But even over the heavenly waters they cross, for the power of the Soma helps them to dissolve all mental constructions, and they cast aside even this veil; they go beyond Mind and the last attaining is described as the crossing of the rivers, the passage through the heaven of the pure mind, the journey by the path of the Truth to the other side. Not till we reach the highest supreme, paramÀ parÀvat, do we rest at last from the great human journey.”11
“By the action of the Ashwins man’s progress towards the beatitude becomes itself beatific; all his travail and struggle and labour grows full of a divine delight. As it is said in the Veda that by Truth is the progress towards the Truth, that is to say by the growing law of the Truth in the mental and physical consciousness we arrive finally beyond mind and body to the superconscient Truth, so here it is indicated that by Ananda is the progress towards the Ananda, – by a divine delight growing in all our members, in all our activities we arrive at the superconscious beatitude.
In the upward movement the horses that draw the chariot of the Ashwins change into birds, into swans, haÌsÀsaÕ. The Bird in the Veda is the symbol, very frequently, of the soul liberated and upsoaring, at other times of energies so liberated and upsoaring, winging upwards towards the heights of our being, winging widely with a free flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy, the Horse, Ashwa. Such are the energies that draw the free car of the Lords of Delight, when there dawns on us the Sun of the Truth. These winged movements are full of the honey showered from the overflowing skin, madhumantaÕ. They are unassailable, asridhaÕ, they come to no hurt in their flight; or, the sense may be, they make no false or hurtful movement. And they are golden-winged, hiraÍyaparÍÀÕ. Gold is the symbolic colour of the light of Surya. The wings of these energies are the full, satisfied, attaining movement, parÍa, of his luminous knowledge. For these are the birds that awake with the Dawn; these are the winged energies that come forth from their nests when the feet of the daughter of Heaven press the levels of our human mentality, divo asya sÀnavi. Such are the swans that bear the swift-riding Twins.”12
“…the immortal movement of the delight of the Ashwins; the movement of a bliss that does not fade or grow old or exhaust itself, – it is ageless and undecaying, ajaraÕ, – because it is drawn by perfect and liberated energies and not by the limited and soon exhausted, soon recalcitrant horses of the human vitality. Pra vÀm avocam aÙvinÀ dhiyaÌdhÀ, rathaÕ svaÙvo ajaro yo asti. In this movement they traverse in a moment all the worlds of the lower consciousness, covering it with their speeding delights, and so arrive to that universal enjoyment in man full of his offering of the Soma-wine by which they can lead him, puissantly entering into it, through all opposers and to the great goal.”13
“The Divine is existence all-embracing, infinite and pure; Varuna brings to us the infinite oceanic space of the divine soul and its ethereal, elemental purity. The Divine is boundless consciousness, perfect in knowledge, pure and therefore luminously right in its discernment of things, perfectly harmonious and happy in its concordance of their law and nature; Mitra brings us this light and harmony, this right distinction and relation and friendly concord, the happy laws of the liberated soul concordant with itself and the Truth in all its rich thought, shining actions and thousandfold enjoyment. The Divine is in its own being pure and perfect power and in us the eternal upward tendency in things to their source and truth; Aryaman brings to us this mighty strength and perfectly-guided happy inner upsurging. The Divine is the pure, the faultless, the all-embracing, the untroubled ecstasy that enjoys its own infinite being and enjoys equally all that it creates within itself; Bhaga gives us sovereignly that ecstasy of the liberated soul, its free and unfallen possession of itself and the world.
This quaternary is practically the later essential trinity of Sachchidananda, – Existence, Consciousness, Bliss with selfawareness and self-force, Chit and Tapas, for double terms of Consciousness; but it is here translated into its cosmic terms and equivalents. Varuna the King has his foundation in the all-pervading purity of Sat; Mitra the Happy and the Mighty, most beloved of the Gods, in the all-uniting light of Chit; many-charioted Aryaman in the movement and all-discerning force of Tapas; Bhaga in the all-embracing joy of Ananda. Yet as all these things form one in the realised godhead, as each element of the trinity contains the others in itself and none of them can exist separately from the rest, therefore each of the Four also possesses by force of his own essential quality every general attribute of his brothers.”14
In the present hymn the image is that of the soma-juices desiring Indra (I.3.4-6). “He comes impelled by the thought, driven forward by the illumined thinker within, dhiyeØito viprajÓtaÕ, to the soul-thoughts of the Rishi who has pressed out the wine of delight and seeks to manifest them in speech, in the inspired mantras; sutÀvata upa brahmÀÍi vÀghataÕ. He comes with the speed and force of the illumined mind-power, in possession of his brilliant horses to those thoughts, tÓtujÀna upa brahmÀÍi harivaÕ, and the Rishi prays to him to confirm or hold the delight in the Soma offering, sute dadhiØva naÙ canaÕ. The Ashwins have brought and energised the pleasure of the vital system in the action of the Ananda. Indra is necessary to hold that pleasure firmly in the illuminated mind so that it may not fall away from the consciousness.
‘Come, O Indra, with thy rich lustres, these Soma-juices desire thee; they are purified by the subtle powers and by extension in body.
‘Come, O Indra, impelled by the mind, driven forward by the illumined thinker, to my soul-thoughts, I who have poured out the Soma-juice and seek to express them in speech.
‘Come, O Indra, with forceful speed to my soul-thoughts, O lord of the bright horses; hold firm the delight in the Soma-juice.”15
“Madhuchchhandas, son of Vishwamitra, invokes in the Soma-offering Indra, the Master of luminous Mind, for increase in the Light. The symbols of the hymn are those of a collective sacrifice. Its subject is the growth of power and delight in Indra by the drinking of the Soma, the wine of immortality, and the consequent illumination of the human being so that the obstructions of his inner knowledge are removed and he attains to the utmost splendours of the liberated mind.
But what is this Soma, called sometimes amrita, the Greek ambrosia, as if it were itself the substance of immortality? It is a figure for the divine Ananda, the principle of Bliss, from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d’être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness. But in that consciousness, – often figured as adri, the hill, stone, or dense substance, – divine light and divine delight are both of them concealed and confined, and have to be released or extracted. Ananda is retained as rasa, the sap, the essence, in sense-objects and sense-experiences, in the plants and growths of the earth-nature, and among these growths the mystic Soma-plant symbolises that element behind all sense activities and their enjoyments which yields the divine essence. It has to be distilled and, once distilled, purified and intensified until it has grown luminous, full of radiance, full of swiftness, full of energy, gomat, ÀÙu, yuvÀku. It becomes the chief food of the gods who, called to the Soma-oblation, take their share of the enjoyment and in the strength of that ecstasy increase in man, exalt him to his highest possibilities, make him capable of the supreme experiences. Those who do not give the delight in them as an offering to the divine Powers, preferring to reserve themselves for the sense and the lower life, are adorers not of the gods, but of the Panis, lords of the sense-consciousness, traffickers in its limited activities, they who press not the mystic wine, give not the purified offering, raise not the sacred chant. It is the Panis who steal from us the Rays of the illumined consciousness, those brilliant herds of the sun, and pen them up in the cavern of the subconscient, in the dense hill of matter, corrupting even Sarama, the hound of heaven, the luminous intuition, when she comes on their track to the cave of the Panis.
But the conception of this hymn belongs to a stage in our inner progress when the Panis have been exceeded and even the Vritras or Coverers who seclude from us our full powers and activities and Vala who holds back the Light, are already overpassed. But there are even then powers that stand in the way of our perfection. They are the powers of limitation, the Confiners or Censurers, who, without altogether obscuring the rays or damming up the energies, yet seek by constantly affirming the deficiencies of our self-expression to limit its field and set up the progress realised as an obstacle to the progress to come. Madhuchchhandas calls upon Indra to remove the defect and affirm in its place an increasing illumination.
The principle which Indra represents is Mind-Power released from the limits and obscurations of the nervous consciousness. It is this enlightened Intelligence which fashions right or perfect forms of thought or of action not deformed by the nervous impulses, not hampered by the falsehoods of sense. The image presented is that of a cow giving abundantly its yield to the milker of the herds. The word go means in Sanskrit both a cow and a ray of light. This double sense is used by the Vedic symbolists to suggest a double figure which was to them more than a figure; for light, in their view, is not merely an apt poetic image of thought, but is actually its physical form. Thus, the herds that are milked are the Herds of the Sun, – Surya, God of the revelatory and intuitive mind, or else of Dawn, the goddess who manifests the solar glory. The Rishi desires from Indra a daily increase of this light of Truth by his fuller activity pouring rays in a rich yield upon the receptive mind.
The activity of the pure illuminated Intelligence is sustained and increased by the conscious expression in us of the delight in divine existence and divine activity typified by the Soma wine. As the Intelligence feeds upon it, its action becomes an intoxicated ecstasy of inspiration by which the rays come pouring abundantly and joyously in. ‘Light-giving indeed is the intoxication of thee in thy rapture.’a
For then it is possible, breaking beyond the limitations still insisted upon by the Confiners, to arrive at something of the finalities of knowledge possible to the illuminated intelligence. Right thoughts, right sensibilities, – this is the full sense of the word sumati; for the Vedic mati includes not only the thinking, but also the emotional parts of mentality. Sumati is a light in the thoughts; it is also a bright gladness and kindness in the soul. But in this passage the stress of the sense is upon right thought and not on the emotions. It is necessary, however, that the progress in right thinking should commence in the field of consciousness already attained; there must not be flashes and dazzling manifestations which by going beyond our powers elude expression in right form and confuse the receptive mind. Indra must be not only illuminer, but a fashioner of right thought-formations, surÓpakÐtnu.”16
After this the Rishi Madhuchchhandas passes on to third set of stanzas (I.3.7-9) addressed to the Vishwadevas, the all-gods – the universal collectivity of the divine powers. These Riks pertaining to all-gods are translated by Sri Aurobindo as follows:
‘O fosterers who uphold the doer in his work, O all-gods, come and divide the Soma-wine that I distribute.
‘O all-gods who bring over to us the Waters, come passing through to my Soma-offerings as illumined powers to your places of bliss.
‘O all-gods, you who are not assailed nor come to hurt, free-moving in your forms of knowledge, cleave to my sacrifice as its upbearers.”17
In the above Riks the all-gods are called for a general action which supports and completes the functions of the Ashwins and Indra. “They are to come to the sacrifice in their collectivity and divide among themselves, each evidently for the divine and joyous working of his proper activity, the Soma which the giver of the sacrifice distributes to them…”18
“And the epithets of the Vishwadevas, qualifying their character and the functions for which they are invited to the Soma-offering, have the same generality; they are common to all the gods and applied indifferently to any or all of them throughout the Veda. …The fostering or increasing of man in all his substance and possessions, his continual enlargement towards the fullness and richness of the vast Truth-consciousness, the upholding of him in his great struggle and labour, this is the common preoccupation of the Vedic gods. Then, they are apturaÕ, they who cross the waters, or as Sayana takes it, they who give the waters. This he understands in the sense of ‘rain-givers’ and it is perfectly true that all the Vedic gods are givers of the rain, the abundance (for vÐØÒi, rain, has both senses) of heaven, sometimes described as the solar waters, svarvatÈr apaÕ, or waters which carry in them the light of the luminous heaven, Svar. But the ocean and the waters in the Veda, as this phrase itself indicates, are the symbol of conscient being in its mass and in its movements. The gods pour the fullness of these waters, especially the upper waters, the waters of heaven, the streams of the Truth, Ðtasya dhÀrÀÕ across all obstacles into the human consciousness.”19
As pointed out above (I.3.9), “…the gods are all free from effective assailants, free from the harm of the hurtful or opposing powers and therefore the creative formations of their conscious knowledge, their Maya, move freely, pervasively, attain their right goal, – asridha ehimÀyÀso adruhaÕ. If we take into account the numerous passages of the Veda which indicate the general object of the sacrifice, of the work, of the journey, of the increase of the light and the abundance of the waters to be the attainment of the Truth-consciousness, Ritam, with the resultant Bliss, Mayas, and that these epithets commonly apply to powers of the infinite, integral Truth-consciousness we can see that it is this attainment of the Truth which is indicated in these three verses. The all-gods increase man, they uphold him in the great work, they bring him the abundance of the waters of Swar, the streams of the Truth, they communicate the unassailably integral and pervading action of the Truth-consciousness with its wide formations of knowledge, mÀyÀÕ. …They are the powers of Truth entering into the outpourings of the Ananda in man as soon as that movement has been prepared by the vital and mental activity of the Ashwins and the pure mental activity of Indra.”20
“The sacred poems in which the All-Gods and the Adityas, the sons of the Infinite, and Aryaman, Mitra and Varuna are praised, – not the mere hymns of formal invocation to the sacrifice, – are among the most beautiful, solemn and profound that the imagination of man has conceived. The Adityas are described in formulas of an incomparable grandeur and sublimity. No mythic barbarian gods of cloud, sun and shower are these, no confused allegories of wonder-stricken savages, but the objects of worship to men far more inwardly civilised and profound in self-knowledge than ourselves. They may not have yoked the lightning to their chariots, nor weighed sun and star, nor materialised all the destructive forces in Nature to aid them in massacre and domination, but they had measured and fathomed all the heavens and earths within us, they had cast their plummet into the Inconscient and the subconscient and the superconscient; they had read the riddle of death and found the secret of immortality; they had sought for and discovered the One and known and worshipped Him in the glories of His light and purity and wisdom and power.”21
And finally in the last three Riks of this third Sukta “…we have the clear and unmistakable indication of the Truth-consciousness as the goal of the sacrifice, the object of the Soma-offering, the culmination of the work of the Ashwins, Indra and the All-gods in the vitality and in the mind. For these are the three Riks devoted to Saraswati, the divine Word, who represents the stream of inspiration that descends from the Truth-consciousness, and thus limpidly runs their sense:
‘May purifying Saraswati with all the plenitude of her forms of plenty, rich in substance by the thought, desire our sacrifice.
‘She, the impeller to happy truths, the awakener in consciousness to right mentalisings, Saraswati, upholds the sacrifice.
‘Saraswati by the perception awakens in consciousness the great flood (the vast movement of the Ritam) and illumines entirely all the thoughts.’
This clear and luminous finale throws back its light on all that has preceded it. It shows the intimate connection between the Vedic sacrifice and a certain state of mind and soul, the interdependence between the offering of the clarified butter and the Soma juice and luminous thought, richness of psychological content, right states of the mind and its awaking and impulsion to truth and light. It reveals the figure of Saraswati as the goddess of the inspiration, of Ùruti. And it establishes the connection between the Vedic rivers and psychological states of mind. The passage is one of those luminous hints which the Rishis have left scattered amidst the deliberate ambiguities of their symbolic style to guide us towards their secret.”22
“The symbolism of the Veda betrays itself with the greatest clearness in the figure of the goddess Saraswati. In many of the other gods the balance of the internal sense and the external figure is carefully preserved. The veil sometimes becomes transparent or its corners are lifted even for the ordinary hearer of the Word; but it is never entirely removed. One may doubt whether Agni is anything more than the personification of the sacrificial Fire or of the physical principle of Light and Heat in things, or Indra anything more than the god of the sky and the rain or of physical Light, or Vayu anything more than the divinity in the Wind and Air or at most of the physical Life-breath. In the lesser gods the naturalistic interpretation has less ground for confidence; for it is obvious that Varuna is not merely a Vedic Uranus or Neptune, but a god with great and important moral functions; Mitra and Bhaga have the same psychological aspect; the Ribhus who form things by the mind and build up immortality by works can with difficulty be crushed into the Procrustean measure of a naturalistic mythology. Still by imputing a chaotic confusion of ideas to the poets of the Vedic hymns the difficulty can be trampled upon, if not overcome. But Saraswati will submit to no such treatment. She is, plainly and clearly, the goddess of the Word, the goddess of a divine Inspiration.
If that were all, this would not carry us much farther than the obvious fact that the Vedic Rishis were not mere naturalistic barbarians, but had their psychological ideas and were capable of creating mythological symbols which represent not only those obvious operations of physical Nature that interested their agricultural, pastoral and open-air life, but also the inner operations of the mind and soul. If we have to conceive the history of ancient religious thought as a progression from the physical to the spiritual, from a purely naturalistic to an increasingly ethical and psychological view of Nature and the world and the gods – and this, though by no means certain, is for the present the accepted view, – we must suppose that the Vedic poets were at least already advancing from the physical and naturalistic conception of the Gods to the ethical and the spiritual. But Saraswati is not only the goddess of Inspiration, she is at one and the same time one of the seven rivers of the early Aryan world. The question at once arises, whence came this extraordinary identification? And how does the connection of the two ideas present itself in the Vedic hymns? And there is more; for Saraswati is important not only in herself but by her connections.”23
“Saraswati means, ‘she of the stream, the flowing movement’, and is therefore a natural name both for a river and for the goddess of inspiration. But by what process of thought or association does the general idea of the river of inspiration come to be associated with a particular earthly stream? And in the Veda it is not a question of one river which by its surroundings, natural and legendary, might seem more fitly associated with the idea of sacred inspiration than any other. For here it is a question not of one, but of seven rivers always associated together in the minds of the Rishis and all of them released together by the stroke of the God Indra when he smote the Python who coiled across their fountains and sealed up their outflow. It seems impossible to suppose that one river only in all this sevenfold outflowing acquired a psychological significance while the rest were associated only with the annual coming of the rains in the Punjab. The psychological significance of Saraswati carries with it a psychological significance for the whole symbol of the Vedic waters.
Saraswati is not only connected with other rivers but with other goddesses who are plainly psychological symbols and especially with Bharati and Ila. In the later Puranic forms of worship Saraswati is the goddess of speech, of learning and of poetry and Bharati is one of her names, but in the Veda Bharati and Saraswati are different deities. Bharati is also called Mahi, the Large, Great or Vast. The three, Ila, Mahi or Bharati and Saraswati are associated together in a constant formula in those hymns of invocation in which the gods are called by Agni to the Sacrifice.
IËÀ sarasvatÈ mahÈ, tisro devÈ mayobhuvaÕ;
barhiÕ sÈdantvasridhaÕ. (I.13.9)
‘May Ila, Saraswati and Mahi, three goddesses who give birth to the bliss, take their place on the sacrificial seat, they who stumble not,’ or ‘who come not to hurt’ or ‘do no hurt.’ The epithet means, I think, they in whom there is no false movement with its evil consequences, duritam, no stumbling into pitfalls of sin and error. The formula is expanded in Hymn 110 of the tenth Mandala:
E no yajÜaÌ bhÀratÈ tÓyam etu,
iËÀ manuØvad iha cetayantÈ;
Tisro devÈr barhir edaÌ syonaÌ,
sarasvatÈ svapasaÕ sadantu.
‘May Bharati come speeding to our sacrifice and Ila hither awakening our consciousness (or, knowledge or perceptions) in human wise, and Saraswati, – three goddesses sit on this blissful seat, doing well the Work.’
It is clear and will become yet clearer that these three goddesses have closely connected functions akin to the inspirational power of Saraswati. Saraswati is the Word, the inspiration, as I suggest, that comes from the Ritam, the Truth-consciousness. Bharati and Ila must also be different forms of the same Word or knowledge. In the eighth hymn of Madhuchchhandas we have a Rik in which Bharati is mentioned under the name of Mahi.
EvÀ hyasya sÓnÐtÀ, virapÙÈ gomatÈ mahÈ;
pakvÀ ÙÀkhÀ na dÀÙuØe.
‘Thus Mahi for Indra full of the rays, overflowing in her abundance, in her nature a happy truth, becomes as if a ripe branch for the giver of the sacrifice.’
The rays in the Veda are the rays of Surya, the Sun. Are we to suppose that the goddess is a deity of the physical Light or are we to translate ‘go’ by cow and suppose that Mahi is full of cows for the sacrificer? The psychological character of Saraswati comes to our rescue against the last absurd supposition, but it negatives equally the naturalistic interpretation. This characterisation of Mahi, Saraswati’s companion in the sacrifice, the sister of the goddess of inspiration, entirely identified with her in the later mythology, is one proof among a hundred others that light in the Veda is a symbol of knowledge, of spiritual illumination. Surya is the Lord of the supreme Sight, the vast Light, bÐhaj jyotiÕ, or, as it is sometimes called, the true Light, ÐtaÌ jyotiÕ. And the connection between the words Ðtam and bÐhat is constant in the Veda. …
As Saraswati represents the truth-audition, Ùruti, which gives the inspired word, so Ila represents dÐØÒi, the truth-vision. If so, since dÐØÒi and Ùruti are the two powers of the Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati. Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man’s limited mind, brings with it the two sister Puissances. We can also understand how these fine and living distinctions came afterwards to be neglected as the Vedic knowledge declined and Bharati, Saraswati, Ila melted into one.
We may note also that these three goddesses are said to bring to birth for man the Bliss, Mayas. I have already insisted on the constant relation, as conceived by the Vedic seers, between the Truth and the Bliss or Ananda. It is by the dawning of the true or infinite consciousness in man that he arrives out of this evil dream of pain and suffering, this divided creation into the Bliss, the happy state variously described in Veda by the words bhadram, mayas (love and bliss), svasti (the good state of existence, right being) and by others less technically used such as vÀryam, rayiÕ, rÀyaÕ. For the Vedic Rishi Truth is the passage and the antechamber, the Bliss of the divine existence is the goal, or else Truth is the foundation, Bliss the supreme result.
Such, then, is the character of Saraswati as a psychological principle, her peculiar function and her relation to her most immediate connections among the gods. How far do these shed any light on her relations as the Vedic river to her six sister streams? The number seven plays an exceedingly important part in the Vedic system, as in most very ancient schools of thought. We find it recurring constantly, – the seven delights, sapta ratnÀni; the seven flames, tongues or rays of Agni, sapta arciØaÕ, sapta jvÀlÀÕ; the seven forms of the Thought-principle, sapta dhÈtayaÕ; the seven Rays or Cows, forms of the Cow unslayable, Aditi, mother of the gods, sapta gÀvaÕ; the seven rivers, the seven mothers or fostering cows, sapta mÀtaraÕ, sapta dhenavaÕ, a term applied indifferently to the Rays and to the Rivers. All these sets of seven depend, it seems to me, upon the Vedic classification of the fundamental principles, the tattvas, of existence. The enquiry into the number of these tattvas greatly interested the speculative mind of the ancients and in Indian philosophy we find various answers ranging from the One upward and running into the twenties. In Vedic thought the basis chosen was the number of the psychological principles, because all existence was conceived by the Rishis as a movement of conscious being. However merely curious or barren these speculations and classifications may seem to the modern mind, they were no mere dry metaphysical distinctions, but closely connected with a living psychological practice of which they were to a great extent the thought-basis, and in any case we must understand them clearly if we wish to form with any accuracy an idea of this ancient and far-off system.”24
Saraswati is a power of the Truth which is called inspiration. “Inspiration from the Truth purifies by getting rid of all falsehood, for all sin according to the Indian idea is merely falsehood, wrongly inspired emotion, wrongly directed will and action. The central idea of life and ourselves from which we start is a falsehood and all else is falsified by it. Truth comes to us as a light, a voice, compelling a change of thought, imposing a new discernment of ourselves and all around us. Truth of thought creates truth of vision and truth of vision forms in us truth of being, and out of truth of being (satyam) flows naturally truth of emotion, will and action. This is indeed the central notion of the Veda.”25
“Saraswati, the inspiration, is full of her luminous plenitudes, rich in substance of thought. She upholds the Sacrifice, the offering of the mortal being’s activities to the divine by awakening his consciousness so that it assumes right states of emotion and right movements of thought in accordance with the Truth from which she pours her illuminations and by impelling in it the rise of those truths which, according to the Vedic Rishis, liberate the life and being from falsehood, weakness and limitation and open to it the doors of the supreme felicity.
By this constant awakening and impulsion, summed up in the word, perception, ketu, often called the divine perception, daivya ketu, to distinguish it from the false mortal vision of things, – Saraswati brings into active consciousness in the human being the great flood or great movement, the Truth-consciousness itself, and illumines with it all our thoughts. We must remember that this truth-consciousness of the Vedic Rishis is a supra-mental plane, a level of the hill of being (adreÕ sÀnu) which is beyond our ordinary reach and to which we have to climb with difficulty. It is not part of our waking being, it is hidden from us in the sleep of the superconscient. We can then understand what Madhuchchhandas means when he says that Saraswati by the constant action of the inspiration awakens the Truth to consciousness in our thoughts.
But this line may, so far as the mere grammatical form of it goes, be quite otherwise translated; we may take maho arÍas in apposition to Saraswati and render the verse ‘Saraswati, the great river, awakens us to knowledge by the perception and shines in all our thoughts.’ If we understand by this expression, ‘the great river’, as Sayana seems to understand, the physical river in the Punjab, we get an incoherence of thought and expression which is impossible except in a nightmare or a lunatic asylum. But it is possible to suppose that it means the great flood of inspiration and that there is no reference to the great ocean of the Truth-Consciousness. Elsewhere, however, there is repeated reference to the gods working by the vast power of the great flood (mahnÀ mahato arÍavasya) where there is no reference to Saraswati and it is improbable that she should be meant. It is true that in the Vedic writings Saraswati is spoken of as the secret self of Indra, – an expression, we may observe, that is void of sense if Saraswati is only a northern river and Indra the god of the sky, but has a very profound and striking significance if Indra be the illumined Mind and Saraswati the inspiration that proceeds from the hidden plane of the supramental Truth. But it is impossible to give Saraswati so important a place with regard to the other gods as would be implied by interpreting the phrase mahnÀ mahato arÍavasya in the sense “by the greatness of Saraswati”. The gods act, it is continually stated, by the power of the Truth, Ðtena, but Saraswati is only one of the deities of the Truth and not even the most important or universal of them. The sense I have given is, therefore, the only rendering consistent with the general thought of the Veda and with the use of the phrase in other passages.”26
- Complete Works of Sri Aurobindo, Vol.15, p.80, Sri Aurobindo Ashram, Pondicherry
- Ibid, pp.84-85
- Ibid, p.83
- Ibid, pp.83-84
- Ibid, pp.85-86
- Ibid, p.86
- Ibid, pp.84-85
- Ibid, pp.328-29
- Ibid, p.329
- Ibid, pp.329-30
- Ibid, pp.330-31
- Ibid, p.130
- Ibid, pp.332-33
- Ibid, p.335
- Ibid, p.497
- Ibid, p.86
- Ibid, pp.260-63
- Ibid, p.90
- Ibid, p.87
- Ibid, pp.87-88
- Ibid, p.89
- Ibid, pp.491-92
- Ibid, p.90
- Ibid, pp.91-92
- Ibid, pp.93-98
- Ibid, p.100
- Ibid, pp.100-102