Evening Talks with Sri Aurobindo

V

Vedic Interpretation

1923

The topic was Vedic interpretation.

Sri Aurobindo   : The third and the fourth Mandala contain many subtle suggestions about the symbolism of the Veda. The hymns of Dirghatamas in the first Mandala are clearly mystic. The experience of the Rishis is common in general principles but it varies in detail. These details are hard to fix because you do not find any parallel to them in other hymns. And so, some­times you become helpless. The general idea of the functions of Agni is the same. He is kavi-kratu –  "one with a seer-will" or "one possessed of the seer-will". You have also to see the connection of Agni with Satya, the Truth. The good, the "Shreyas", which Agni does is the increase in Truth – Satyam. In the Brahmanas there are many hints that suggest the symbolism in the Veda. Yama, probably, is the Truth working on the physical aspect of the universe. The word dhl, 'rtam, satyam, brhat are among the important words for Vedic interpretation. Trim rocana when applied to svar refers to the three divisions of the svar. When it refers to three heavens, it means the heavens of the mental, vital and physical fulfilment. When each of these is fulfilled it is called " heaven" and

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its fulfilment is by the highest Truth. Agni's "own " – svam damam – is the highest Truth., In V.12. the Rishi does not want the mixture of Truth and falsehood but wants only the Truth. Agni's own is full of joy  :  Ananda is the pratistha – basis of the Divine Will. Swadhdwdn means "having the law of its own being".

    In Mandala 1.95 there is mention of the "child" that is One – that child is Agni. He is called "the son of two mothers" – of different colours – of Day and Night – i.e. of Knowledge and Ignorance. Swarthe : means "by the right path". Anyanya means "to each other" – alternately. "Hari", "full of coloured light" ; •jSukra, "white, shining white". Suvarca, "full of bright light." Dasa yuvatayah (1.95.2)' "Ten young women bear the child – garbha – by Twashtri" Here Sanskrit sentence is to be inserted [1.95.2.]

8-7-1924

Sri Aurobindo  : This idea of poverty was never the Hindu ideal, not even for the Brahmin. Gandhi has advised the non-cooperators not to bequeath their property to their sons. The idea is : why should you burden your son with a sinful load ? This is an absurd ideal, at least it was never the Hindu ideal. He seems to ima­gine that everyone in India after forty-five used to leave his property and go away to the forest.

Disciple : But then what should the no-changer do with his property if he does not give it to his son ?

Disciple : Give it to the Government.

Sri Aurobindo  : Yes, if there is nobody to inherit, then it must go to the Government.

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Disciple : But the Government is already sufficiently Satanic and the sin of more property may make it more Satanic.

Sri Aurobindo : It is a Christian ideal to be poor.

Disciple : In the hymns recited as flower-offerings—Puspānjali—they pray—Swasti swarajyam, bhojyam, samrajyam—-pāramesthyam—"for self-rule, and all rule—of the divine—-and all enjoyment."

Sri Aurobindo : Why ! you have to face property if it comes. There never was any preaching of poverty. Of course, there was Sannyasa having the ideal of "no-property". But that is quite a different thing from remaining poor.

What the Indian ideal is you read in the Ramayana where the civic life is described. There was no man who was poor in Dashratha's kingdom, none who had no garden. That is the Indian ideal and even in the Upanishads we see that the Brahmins had got wealth.

Sri Aurobindo recounted the story of Yāgnavalkya who said he would bow down to the highest among the knowers of Brahman. He said : "I only want to take the cows."

Not to be attached to property was the idea, but it is quite a different thing from remaining poor.

Disciple : Did Buddhism preach poverty ?

Sri Aurobindo : There was a division : the monks and the householders. The monks owned no property and for them there was the communal property. For the householders poverty was not regarded as an ideal. Our people never preached poverty.

Disciple : Even in the Taittiriya and other Upanishads we have annādo annavān, kirtyā mahān, pasubhih saha "The one who enjoys matter-food-and is possessed of Matter (of food), great by his glory, with the wealth of cattle". – always insistence is on earthly greatness and prosperity.

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