XIII. The Psychological and the Historical Bases for the Interpretation of the Veda
C. Sri Aurobindo’s Detailed Psychological Interpretation of the Veda
(viii) The Dasyus, the Aryans and the Conquest Over the Dasyus
“The Dasyus stand in opposition to both the Aryan gods and the Aryan seers. The Gods are born from Aditi in the supreme Truth of things, the Dasyus or Danavas from Diti in the nether darkness; they are the Lords of Light and the Lords of Night fronting each other across the triple world of earth, heaven and mid-air, body, mind and the connecting breath of life. …the world of the falsehood…. is the darkness without knowledge, tamo avayunaÌ tatanvat; Indra when his largeness exceeds (ririce) heaven and earth and mid-world creates for the Aryan the opposite world of truth and knowledge, vayunavat, which exceeds these three domains and is therefore reku padam. This darkness, this lower world of Night and the Inconscient in the formed existence of things symbolised in the image of the mountain which rises from the bowels of earth to the back of heaven, is represented by the secret cave at the base of the hill, the cave of the darkness.
But the cave is only the home of the Panis, their field of action is earth and heaven and the mid-world. They are the sons of the Inconscience, but themselves are not precisely inconscient in their action; they have forms of apparent knowledge, mÀyÀÕ, but these are forms of ignorance the truth of which is concealed in the darkness of the inconscient and their surface or front is falsehood, not truth. For the world as we see it has come out of the darkness concealed in darkness, the deep and abysmal flood that covered all things, the inconscient ocean, apraketaÌ salilam (X.129.3); in that non-existence the seers have found by desire in the heart and thought in the mind that which builds up the true existence.”1
“The word paÍi means dealer, trafficker, from paÍ (also pan, cf. Tamil paÍ, Greek ponos, labour) and we may perhaps regard the Panis as the powers that preside over those ordinary unillumined sense-activities of life whose immediate root is in the dark subconscient physical being and not in the divine mind. The whole struggle of man is to replace this action by the luminous working of mind and life which comes from above through the mental existence. Whoever thus aspires, labours, battles, travels, ascends the hill of being is the Aryan (Àrya, arya, ari with the various senses, to toil, to fight, to climb or rise, to travel, to prepare the sacrifice); for the work of the Aryan is a sacrifice which is at once a battle and an ascent and a journey, a battle against the powers of darkness, an ascent to the highest peaks of the mountain beyond earth and heaven into Swar, a journey to the other shore of the rivers and the ocean into the farthest Infinity of things. The Aryan has the will to the work, he is the doer of the work (kÀru, kÈri, etc.), the gods who put their force into his work are sukratu, perfect in power for the sacrifice; the Dasyu or Pani is the opposite of both, he is akratu. The Aryan is the sacrificer, yajamÀna, yajyu; the gods who receive, uphold, impel his sacrifice are yajata, yajatra, powers of the sacrifice; the Dasyu is the opposite of both, he is ayajyu. The Aryan in the sacrifice finds the divine word, gÈÕ, mantra, brahma, uktha, he is the brahmÀ or singer of the word; the gods delight in and uphold the word, girvÀhas, girvaÍas, the Dasyus are haters and destroyers of the Word, brahmadviØaÕ, spoilers of speech, mÐdhravÀcaÕ. They have no force of the divine breath or no mouth to speak it, they are anÀsaÕ; and they have no power to think and mentalise the word and the truth it contains, they are amanyamÀnÀÕ: but the Aryans are the thinkers of the word, manyamÀnÀÕ, holders of the thought, the thought-mind and the seer-knowledge, dhÈra, manÈØÈ, kavi;…”2
“The Vedic idea was that the subconscient darkness and the ordinary life of ignorance held concealed in it all that belongs to the divine life and that these secret riches must be recovered first by destroying the impenitent powers of ignorance and then by possessing the lower life subjected to the higher. Of Indra it has been said, as we have seen, that he either slays or conquers the Dasyu and transfers his wealth to the Aryan. So also Sarama refuses peace with alliance to the Panis, but suggests their submission to the gods and the Aryans by the surrender and ascent of the imprisoned cows and their own departure from the darkness to a better place (À varÈyaÕ). And it is by the strenuous touch of the goad of the luminous seer, Pushan, lord of the Truth, the goad that drives open the closed heart and makes the sacred word to arise from its depths, it is by this luminous-pointed goad which perfects the radiant cows, accomplishes the luminous thoughts, that the conversion of the Pani is effected; then the Truth-god in his darkened heart also desires that which the Aryan desires. Therefore by this penetrating action of the Light and the Truth the powers of the ordinary ignorant sense-activity become subject to the Aryan.”3
(ix) The Angiras Legend, the Vritra Myths and the Real Sense of the Veda
“…the word Angiras is used in the Veda as an epithet, often in connection with the image of the Dawn and the Cows. Secondly, it occurs as a name of Agni, while Indra is said to become Angiras and Brihaspati is called Angiras and Angirasa, obviously not as a mere decorative or mythological appellation but with a special significance and an allusion to the psychological or other sense attached to the word. Even the Ashwins are addressed collectively as Angiras. It is therefore clear that the word Angiras is used in the Veda not merely as a name of a certain family of Rishis, but with a distinct meaning inherent in the word. It is probable also that even when used as a name it is still with a clear recognition of the inherent meaning of the name; it is probable even that names in the Veda are generally, if not always, used with a certain stress on their significance, especially the names of gods, sages and kings. The word Indra is generally used as a name, yet we have such significant glimpses of the Vedic method as the description of Usha indratamÀ aÚgirastamÀ, ‘most-Indra’, ‘most-Angiras’, and of the Panis as anindrÀÕ, ‘not-Indra’, expressions which evidently are meant to convey the possession or absence of the qualities, powers or functionings represented by Indra and the Angiras.”4
According to Sri Aurobindo, “…the Angiras legend and the Vritra mythus are the two principal parables of the Veda; they occur and recur everywhere; they run through the hymns as two closely connected threads of symbolic imagery, and around them all the rest of the Vedic symbolism is woven. Not that they are its central ideas, but they are two main pillars of this ancient structure. When we determine their sense, we have determined the sense of the whole Rik Sanhita. If Vritra and the waters symbolise the cloud and the rain and the gushing forth of the seven rivers of the Punjab and if the Angirases are the bringers of the physical dawn, then the Veda is a symbolism of natural phenomena personified in the figure of gods and Rishis and maleficent demons. If Vritra and Vala are Dravidian gods and the Panis and Vritras human enemies, then the Veda is a poetical and legendary account of the invasion of Dravidian India by Nature-worshipping barbarians. If on the other hand this is a symbolism of the struggle between spiritual powers of Light and Darkness, Truth and Falsehood, Knowledge and Ignorance, Death and Immortality, then that is the real sense of the whole Veda.”5
“The central conception of the Veda is the conquest of the Truth out of the darkness of Ignorance and by the conquest of the Truth the conquest also of Immortality. For the Vedic Ritam is a spiritual as well as a psychological conception. It is the true being, the true consciousness, the true delight of existence beyond this earth of body, this mid-region of vital force, this ordinary sky or heaven of mind. We have to cross beyond all these planes in order to arrive at the higher plane of that superconscient Truth which is the own home of the gods and the foundation of Immortality. This is the world of Swar, to which the Angirases have found the path for their posterity.
The Angirases are at once the divine seers who assist in the cosmic and human workings of the gods and their earthly representatives, the ancient fathers who first found the wisdom of which the Vedic hymns are a chant and memory and renewal in experience. The seven divine Angirases are sons or powers of Agni, powers of the Seer-Will, the flame of divine Force instinct with divine knowledge which is kindled for the victory. The Bhrigus have found this Flame secret in the growths of the earthly existence, but the Angirases kindle it on the altar of sacrifice and maintain the sacrifice through the periods of the sacrificial year symbolising the periods of the divine labour by which the Sun of Truth is recovered out of the darkness.”6
(x) The Vedic Sacrifice and Its Principal Features
“The sacrifice is the giving by man of what he possesses in his being to the higher or divine nature and its fruit is the farther enrichment of his manhood by the lavish bounty of the gods. The wealth thus gained constitutes a state of spiritual riches, prosperity, felicity which is itself a power for the journey and a force of battle. For the sacrifice is a journey, a progression; the sacrifice itself travels led by Agni up the divine path to the gods and of this journey the ascent of the Angiras fathers to the divine world of Swar is the type. Their journey of the sacrifice is also a battle, for it is opposed by Panis, Vritras and other powers of evil and falsehood, and of this warfare the conflict of Indra and the Angirases with the Panis is a principal episode.
The principal features of sacrifice are the kindling of the divine flame, the offering of the ghÐta and the Soma wine and the chanting of the sacred word. By the hymn and the offering the gods are increased; they are said to be born, created or manifested in man and by their increase and greatness here they increase the earth and heaven, that is to say, the physical and mental existence to their utmost capacity and, exceeding these, create in their turn the higher worlds or planes. The higher existence is the divine, the infinite of which the shining Cow, the infinite Mother, Aditi, is the symbol; the lower is subject to her dark form Diti. The object of the sacrifice is to win the higher or divine being and possess with it and make subject to its law and truth the lower or human existence. The ghÐta of the sacrifice is the yield of the shining Cow; it is the clarity or brightness of the solar light in the human mentality. The Soma is the immortal delight of existence secret in the waters and the plant and pressed out for drinking by gods and men. The word is the inspired speech expressing the thought-illumination of the Truth which rises out of the soul, formed in the heart, shaped by the mind. Agni growing by the ghÐta, Indra forceful with the luminous strength and joy of the Soma and increased by the Word, aid the Angirases to recover the herds of the Sun.
Brihaspati is the Master of the creative Word. If Agni is the supreme Angiras, the flame from whom the Angirases are born, Brihaspati is the one Angiras with the seven mouths, the seven rays of the illuminative thought and the seven words which express it, of whom these seers are the powers of utterance. It is the complete thought of the Truth, the seven-headed, which wins the fourth or divine world for man by winning for him the complete spiritual wealth, object of the sacrifice. Therefore Agni, Indra, Brihaspati, Soma are all described as winners of the herds of the Sun and destroyers of the Dasyus who conceal and withhold them from man. Saraswati, who is the stream of the Word or inspiration of the Truth, is also a Dasyu-slayer and winner of the shining herds; and they are discovered by Sarama, forerunner of Indra, who is a solar or dawn goddess and seems to symbolise the intuitive power of the Truth. Usha, the Dawn, is at once herself a worker in the great victory and in her full advent its luminous result.
Usha is the divine Dawn, for the Sun that arises by her coming is the Sun of the superconscient Truth; the day he brings is the day of the true life in the true knowledge, the night he dispels is the night of the ignorance which yet conceals the dawn in its bosom. Usha herself is the Truth, sÓnÐtÀ, and the mother of Truths. These truths of the divine Dawn are called her cows, her shining herds; while the forces of the Truth that accompany them and occupy the Life are called her horses. Around this symbol of the cows and horses much of the Vedic symbolism turns; for these are the chief elements of the riches sought by man from the gods. The cows of the Dawn have been stolen and concealed by the demons, the lords of darkness in their nether cave of the secret subconscient. They are the illuminations of knowledge, the thoughts of the Truth, gÀvo matayaÕ, which have to be delivered out of their imprisonment. Their release is the upsurging of the powers of the divine Dawn.”7
References:
- Complete Works of Sri Aurobindo, Vol.15, pp.232-33, Sri Aurobindo Ashram, Pondicherry
- Ibid, pp.233-34
- Ibid, p.238
- Ibid, pp.161-62
- Ibid, p.241
- Ibid, pp.241-42
- Ibid, pp.242-44
