... the Sun; it also recurs in the legend of the recovery of the lost cows from the cave of the Panis by Indra and Brihaspati with the aid of the hound Sarama and the Angirasa Rishis. The conception of the Dawn and the legend of the Angirasas are at the very heart of the Vedic cult and may almost be considered as the key to the secret of the significance of Veda. It is therefore these two that we must examine... (vital force) and of many enjoyments. The herds which Usha gives are therefore the shining troops of the Light recovered by the gods and the Angirasa Rishis from the strong places of Vala and the Panis and the wealth of cows (and horses) for which the Rishis constantly pray can be no other than a wealth of this same Light; for it is impossible to suppose that the cows which Usha is said to give in... obscurity—the familiar figure of the lost sun recovered by the Gods and the Angirasa Rishis—the sun of Truth and it now shoots out its tongue of fire towards the golden Light:—for hiraṇya , gold is the concrete symbol of the higher light, the gold of the Truth, and it is this treasure not golden coin for which the Vedic Rishis pray to the Gods. This great change from the inner obscuration to the illumination ...
... doors of the strong pens that hold the kine. The Rishis and the Gods enter the cave-pen of the Panis and drive upward the liberated herds of Usha. Under the alert eyes of the Ashwins the shining cows are driven back to their Page 52 own wide field: the great, manifold and blissful Field, Swar. Our human Fathers, the Angirasas Rishis, pursue farther the enemy. They come to the darkest... Page 50 creatures of darkness. But the gods were still not sure of being able to vanquish unaided the untold number of their foes. So they called upon their allies, the Rishis; the seven Angirasa Rishis, our human Fathers who were the first founders of knowledge. Thus assembled the hosts of heaven set out. They knew, of course, who the cow-stealers were: the Dasyus. But the road... seat where it is free from the attack of the falsehood." But the Rishis spoke not only of an 'ascent' but also of a descent. This is our problem. * * * Page 49 The symbols and parables of the Veda are connected. But says Sri Aurobindo, "the conception of the Dawn and the legend of the Angirasas are at the very heart of the Vedic cult and may almost be considered ...
... Word that the Angirasas possess. The Angirasa rishis are brāhmanāsa pitrarah somyāsah, 34 the fathers who are full of the Soma and have the word and are therefore increasers of the truth. Indra provides fullness and force to the words of the Angirasas, angirasām ucathā jujusvān brahma tūtod gātum isnan. 35 It is by singing the rk, hymn of illumination, that the Angirasa rishis find the solar... consciousness and will, in rita-chitta, and one is stabilized in immortality. Example of the Yoga of Angirasa Rishis 30 But in order to present a more adequate description of the Vedic system of yoga, it would seem necessary to refer to the yogic tapasya of Angirasa rishis who are frequently referred to as the human and divine Fathers and who built up the path of yoga by a long process... the Cow, the Horse, the Wine, and the sacrificial settings and activities; the other extricates from Page 16 that imagery the internal sense. A major theme of the Veda relates to the Angirasa Rishis, 13 whose yogic practices and experiences have been described, and the meaning of these descriptions becomes evident when the internal sense is discerned by means of critical and scrupulous study ...
... In VIII. 9.4 the Rishi says that the Ashwins became conscious of Vritra-the Coverer-by the sweet (or honeyed) Soma drink ! thus Vritra and Soma must bear symbolic significance. III.39. 5 says "Indra with the ten Dashgwa Rishis found out the Sun living in darkness—That Truth ". Here the finding of the Sun is the finding of that Truth. In X.62.3 the Angirasa seers "make the Sun ascend... Immortality, the Delight of the Eternal. " In I. 62. 2. the Rishi exhorts the gathering "to hold up powerfully a great surrender-a salutation; by that surrender our ancient forefathers, the Angirasas, knowers of the path, discovered the Ray Cows. " Here the effectivity of the salutation - surrender - to Indra is stressed and the Angirasas found out - not the animal - cows - the Ray-Cows by pursuing... { V } " The Angirasa legend and Vritra mythus are the two principal parables of the Veda; they occur and recur everywhere ... when we have determined their sense, we have ________________________ 6 On the Veda, P. 46 7 Ibid, P. 49-50 Page 164 determined the sense of the whole Rik Samhita. "8 " We have concluded that the Angirasa Rishis are bringers of the Dawn ...
... janayad vishwa janyah. 2 The Vedic legend of the cow and of the Angirasa Rishis is important, since if properly understood, it brings out a deeper secret of the Vedic Yoga. The legend is simple. The cows have been lost and the Angirasa Rishis are in search of those lost cows. The sacrifice is to be performed, and the Angirasas have to chant the true word, the mantra. Indra of all the gods is... out the cows in the cave of the Panis. Indra strong with the soma-wine and the Angirasas, the Rishis, who are his companions, follow the track. The battle with the adversaries continues for nine Page 4 months but there is no deliverance from the attacks of the adversaries. Ayasya joins the company of the Angirasas, and during the tenth month, Ayasya discovers the seven-headed Thought, becomes... which tend to be constantly repeated in the experience of humanity. The seven sages, the Angirasas, had chanted the word, rent the cave, found the lost herds of light and recovered the hidden sun, and even now they are waiting and are ready to help us in our struggle for the victory. The Veda speaks of the Angirasas as the seers of Truth, Page 3 finders, and speakers of the word of the Truth ...
... are also references in the second hymn of the fourth Mandala to the seven divine seers, who are the divine Angirasas and the human fathers. Riks 12 to 15 describe the seven Rishis as the supreme ordainers of the world-sacrifice, and put forth the idea of the human being 'becoming' the seven Rishis, that is to say, creating them in himself and growing into that which they mean, just as he becomes the Heaven... ourselves the gods; may we become the Angirasas, sons of Heaven breaking open the wealth-filled hill, shining in purity.' These Riks bring out the idea of the human fathers as the original type of the great becoming and achievement. The word Veda is derived from the root vid, to know, and the Vedic Rishis looked upon the Veda as the Book of Knowledge. The Vedic Rishis discovered that the secret of victory... expression born out of innermost vision and realization. The Vedic Rishis refer to their 'forefathers' as great pathfinders, and spoke of them in legends and myths in order to describe what they had achieved. For example, Parashara says: 'Our fathers broke open the firm and strong places by their words, yea, the Angirasas broke open the hill by their cry; they made in us the path to the great ...
... are also references in the second hymn of the fourth Mandala to the seven divine seers, who are the divine Angirasas and the human fathers. Riks 12 to 15 describe the seven Rishis as the supreme ordainers of the world-sacrifice, and put forth the idea of the human being "becoming" the seven Rishis, that is to say, creating them in himself and growing into that which they mean, just as he becomes the Heaven... the gods; may we become the Angirasas, sons of Heaven, breaking open the wealth- filled hill, shining in purity." These Riks bring out the idea of the human fathers as the original type of the great becoming and achievement. The word Veda is derived from the root vid, to know, and the Vedic Rishis looked upon the Veda as the Book of Knowledge. The Vedic Rishis discovered that the secret of... expression born out of innermost vision and realization. The Vedic Rishis refer to their "forefathers" as great pathfinders, and spoke of them in legends and myths in order to describe what they had achieved. For example, Parashara says: "Our fathers broke open the firm and strong places by their words, yea, the Angirasas broke open the hill by their cry; they made in us the path to the great ...
... The Angiras Rishis The name Angiras occurs in the Veda in two different forms, Angira and Angiras, although the latter is the more common; we have also the patronymic Angirasa applied more than once to the god Brihaspati. In later times Angiras, like Bhrigu and other seers, was regarded as one of the original sages, progenitors of clans of Rishis who went by their names, the Angirasas, Atris, Bhargavas... Brihaspati is also an Angirasa and one who becomes the Angiras. He is, as we have seen, closely associated with the Angiras Rishis in the winning of the luminous cattle and he is so associated as Brahmanaspati, as the Master of the sacred or inspired word ( brahma ); for by his cry Vala is split to pieces and the cows answer lowing with desire to his call. As powers of Agni these Rishis are like him kavikratu... called Angiras and Angirasa, obviously not as a mere decorative or mythological appellation but with a special significance and an allusion to Page 161 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 ...
... " 5 We may continue with another relevant passage. Sri Aurobindo writes of "the great work accomplished by the Angirasa Rishis" as being the "conquest of Swar" which is the solar world of truth and immortality. This conquest is "the aim of the sacrifice" which those Rishis carried on as Navagwas and Dashagwas, literally meaning "nine-cowed" and "ten-cowed", - "each cow representing collectively... the Vedic hymns, it is quite clear that the Vedic Dawn and Night cannot be the Night and Dawn of India; it is only in the Arctic regions that the attitude of the Rishis towards these natural circumstances and the statements about the Angirasas become at all intelligible. But though it is extremely probable that the memories of the Arctic home enter into the external sense of the Veda, the Arctic theory... we accept all these improbabilities, we are met by the clear statement that it was only after they had sat for nine or for ten months that the lost light and the lost sun were recovered by the Angirasa Rishis. And what are we to make of the constant assertion of the discovery of the Light by the Fathers; - 'Our fathers found out the hidden light, by the truth in their thoughts they brought to birth ...
... Nine Suktas 1 – 3, 31 – 37, 41 – 50 . Rishis: Madhuchchhandas Vaishwamitra (1), Medhatithi Kanwa (2), Shunahshepa Ajigarti (3), Gotama Rahugana (31), Shyavashwa Atreya (32), Trita Aptya (33 – 34), Prabhuvasu Angirasa (35 – 36), Rahugana Angirasa (37), Medhyatithi Kanwa (41 – 43), Ayasya Angirasa (44 – 46), Kavi Bhargava (47 – 49), Uchathya Angirasa (50). Reproduced from a notebook in which Sri... Circa 1918 – 20. Heading in the manuscript: “Hymns of Savya Angirasa”. Sukta 56 . Rishi: Savya Angirasa. Written under the heading “A Hymn of the Divine Mind-Power” in a notebook whose next few pages contain entries for the Record of Yoga dated March 1918. Suktas 61 – 64 . Rishi: Nodhas Gautama. Circa 1919. Sri Aurobindo translated these four hymns together with the three preceding hymns to Agni... of the early or mid-1940s. The translation of verse 8 is cancelled in the manuscript. Suktas 94 – 95, 97 – 101 . Rishi: Bindu Putadaksha or Angirasa (94), Tirashchi Angirasa (95), Rebha Kashyapa (97), Nrimedha Angirasa (98 – 99), Nema Bhargava (100), Jamadagni Bhargava (101). Translated with notes on a few words under the heading “Rigveda. Selected Hymns. Provisional Translation.” in a notebook of ...
... attainment of Surya Savitri, the supramental consciousness which is creative of the worlds, and which is the power of the manifestations of the highest triple world is a culminating victory of the Angirasa Rishis and of the Vedic system of yoga. The supermind is the highest creative faculty of the One, who unites multiplicity of manifestation with the original oneness. The development of this supramental... rescuing of the sun out of the cave, since the separation or choosing of the light out of the darkness is to be done by Dakshina, the faculty of all-discerning knowledge. In the legend of the Angirasa rishis, the rescue of the sun from the darkness is the culminating point of the yoga undertaken by them. The sun or surya is described in the Veda as Master of the Truth, as the Illuminator, the creator... the Infinity. In the next two Riks, 45 Vamadeva presents four preliminary conditions for the great achievement of Immortality. These four conditions were those which were fulfilled by the Angirasa Rishis. These were the following: 1. Breaking the rigidity of the human consciousness by the pursuit of Truth and arriving at the union with the luminous rays (cows) proceeding from the Supramental ...
... manifested a certain fourth world, turiyam svid janayad vishwa- janyah. The conquest of the fourth world was the aim of the great work accomplished by the Angirasa Rishis. We, too, are called upon to make that conquest and like the Angirasas, we, too, can attain to the secret well of honey and pour out the bellowing fountains of sweetness in manifold streams. These streams are, indeed, those seven... fathers, pitaro manushyah, the divine Page 58 Angirasas, and they had attained a great victory, which can come to us also by following the path that they have hewn for us. The Angirasas are the hill-breakers, the givers of the oblation, dwellers in the heat and light, slayers of the Vritra, conquerors of the foes. Angirasas seek the conquest of the world of swar, — the fourth world... the Vedic Rishis. And we feel deeply grateful that by uncovering the inner sense of the Veda, Sri Aurobindo has made the Vedic fund of knowledge available to our present day humanity and has also shown how that fund of knowledge must be made alive if we are to solve the critical problems of our times. In its scientific tradition, Yoga is an ever-progressive open book where ancient Rishis had handed ...
... The Good Teacher and The Good Pupil Aspirations and Victories Of the Ancient Rishis of the Ancient Rishis (A few selections from the Rig Veda) I (The Rishi desires a state of spiritual wealth full of the divine working in which nothing shall fall away to the division and the crookedness. So, increasing by our works the divine Force in us... lavish on us Diti and protect Aditi. Rig Veda IV2.11 Now as the seven seers of Dawn, the Mother, the supreme disposers (of the sacrifice), may we beget for ourselves the gods; may we become the Angirasas, sons of Heaven, breaking open the wealth-filled hill, shining in purity. Rig Veda IV2.15 We have done the work for thee, we have become perfect in works, the wide- shining Dawns have taken... have the Truth, that we may have perfect rapture by the Rays of the knowledge, that we may have perfect rapture by the Heroes of the Force. Rig Veda V.20.1-4 Page 41 11 (The Rishi celebrates the flame of the Will high-blazing in the dawn of knowledge as the King of Immortality, the giver to the soul of its spiritual riches and felicity and of a well-governed mastery of Nature ...
... Waters of Knowledge, the streams of the Truth, etc. × The seven ancient seers or fathers, the Angirasa Rishis, sons of Agni and divine or human types of the seer-will. × The subconseient heart in things... the Atris Hymns of the Atris Hymns to Agni The Secret of the Veda The Eleventh Hymn to Agni A Hymn to the Divine Priest and Sacrificial Flame [The Rishi hymns the birth of the wakeful and discerning sacrificial Flame who is vision and will-power, the seer whose passion of effort turns into a divine knowledge, in the heavens of mind. This seer-will the ...
... in the sense, "knowers of the seven". Otherwise the prayer must mean, "Let us become the seven Rishis & give being to the gods". This is possible, if the rik be taken by itself without any connection with its context. अंगिरसो. The sense seems to be, "Let us, Angirasas in bodily birth, be truly Angirasas in our spiritual being." Sy. says भूतिमंतः स्याम for which I see no justification, nor for his rendering... gained by breaking the hill & freeing the cows of knowledge. 15) Now may we supreme & with the seven illuminations of Dawn the Mother give being to the strong Ones who dispose, may we become Angirasas, sons of heaven, being purely bright may we break the hill full of substance. Adhá mátur ushasah saptaviprá, jáyemahi prathamá vedhaso nṛín; Divas putrá angiraso bhavema, adrim rujema dhaninam ...
... Sukta. 9 Bhagavad Gita (BG), III. 10. RV., 1.3. 11. Vide., Sri Aurobindo, Hymns to the Mystic Fire, Vol. 11, SABCL, 1972. 12 Vide., RV (Turīyam Svid), X.67,1 13 The Angirasa legend is to be found in various parts of the Rig Veda, References may be made in particular, to 1.11.5,1.32.4,1.72.8,1.100.18, V.14.4, VI.60.2, VII.75.7, VII.90.4, VII.99.4. Refer also to IL15... References 1 These are general statements, and they can be regarded as tentative conclusions arrived at by the study of a number of books on history of India and of the world. The Vedas speak of the Rishis of the past and of the New Age (pūrvebhih nūtanaih, Rig Veda (RV), 1.1.2). 2 There are four Vedas, — Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Among the Vedas the Rig Veda occupies ...
... Deeper Secret There is in the Veda the legend of the Cow and of the Angirasa Rishis. This legend, if properly understood, brings out a deeper secret. The legend is simple. The Cows have been lost and the Angirasa Rishis are in search of these lost Cows. The sacrifice is to be performed, and the Angirasas have to chant the true word, the Mantra. Indra of all the gods is invoked.... the Panis. Indra strong with the Some-wine and the Angirasas, the Rishis, who are his companions, follow the track, enter the cave or violently break open the strong places of the hill, defeat the Panis and drive upward the liberated herds. The conquest is effected, and although Indra has done it once for all in the type by means of the Angirasas, yet he repeats the type continually even in the... secret of the Veda, this legend of the lost Cows and of the Angirasa Rishis seems to promise us a key. Now the important word that is used for the Cow is go. But the word 'go' has also another meaning, viz., light, and it is this meaning which gives us the clue. The legend of the lost Cow is really about the lost light. The Vedic Rishis seem to suggest that there has occurred in the world process ...
... the adoration. अच्छा नो अङगिरस्तमं यज्ञासो यन्तु संयतः । होता यो अस्ति विक्ष्वा यशस्तमः ॥१०॥ 10) Let our sacrifices go towards him united in their effort, to him most fiery-wise of the Angirasas who is the Priest of the call in men and most glorious. अग्ने तव त्ये अजरेन्धानासो बृहद् भाः । अश्वा इव वृषणस्तविषीयवः ॥११॥ 11) O ageless Fire, those lights of thine kindling the Vast are... May we offer sacrifice as did Vyashwa with these greatest and richest thinkings to Fire, the brilliant in light. नूनमर्च विहायसे स्तोमेभिः स्थूरयूपवत् । ऋषे वैयश्व दम्यायाग्नये ॥२४॥ 24) O Rishi, son of Vyashwa, now sing the word of illumination as did Sthurayupa, to the Fire, vast in his wideness, the dweller in the house. अतिथिं मानुषाणां सूनुं वनस्पतीनाम् । विप्रा अग्निमवसे प्रत्नमीळते ...
... hundreds of Rishis, — not only those who have composed the hymns of the Veda, but also those forefathers like Angirasas, Ribhus and others whose yogic achievements have been variously described; Page 64 (3) This shastra is not only a record of the subjective experiences of the composers or others, but owing to the fact that the symbols and figures which have been used by these Rishis are fixed... Highest The human journey is a journey towards that goal, and in that journey the forces of darkness obstruct the progression; they have to be conquered with the help of the gods as Angirasa rishis did. This darkness and the sons of darkness who obstruct the journey have behind them, concealed in them, the light and the lost Sun. That darkness is not self-existent, nor is it eternal, since... synthesis was in the experience of the Vedic Rishis of something divine transcendent and blissful in whose unity the increasing soul of man and the eternal divine fullness of the cosmic godheads meet perfectly and fulfill themselves. Page 59 The Supreme Object of Vedic Realisation The highest object of knowledge, which the Vedic Rishis endeavored to discover through their methodized ...
... light or knowledge were Asuras rather than Dev'as. The supreme divinity, the One who manifests as the Many, is both Asura and Deva. There is an interesting mixture of senses in that phrase about the Angirasas, bringing them before us not merely as deified human fathers but also as heavenly seers, sons of the Gods, sons of heaven and heroes or powers of the Asura, the mighty Lord, devas putraso asurasva... passing, that a certain quotation you have made from the Gathas reminds me directly of the Rigvedic vision. Yasna 43,16 reads: "Mazda inhabits in Paradise the Sun-beholding dominion Khsathra. " The Rishis speak of the ideal end of their spiritual aspiration as the heavenly dominion Swar which lives forever under the light of the supreme Gnosis, Surya, the field or Kshetra of divinity. Of course, Swar ...
... cry. Shouting Brihaspati drove upwards the bright herds that speed the offering and they lowed in reply" (IV.50). And again in VI.73.1 and 3, "Brihaspati who is the hill-breaker, the first-born, the Angirasa.... Brihaspati conquered the treasures ( vasūni ), great pens this god won full of the kine." The Maruts also, singers of the Rik like Brihaspati, are associated, though less directly in this divine... described as one of the mnemonic hymns of the Veda which serve to keep in mind the unity of its sense and its symbolism. "He who is the hill-breaker, first-born, possessed of the truth, Brihaspati, the Angirasa, the giver of the oblation, pervader of the two worlds, dweller in the heat and light (of the sun), our father, roars aloud as the Bull to the two firmaments. Brihaspati who for man the voyager has... it is incompatible with the actual words of the Rishis and turns into a jumble of gaudy nonsense their images and figures. We have seen something of this incompatibility already; it will become clearer to us as we examine more closely the mythus of the lost cows. Vala dwells in a lair, a hole ( bila ) in the mountains; Indra and the Angiras Rishis have to pursue him there and force him to give up ...
... Atri, Kakshiwan, Gotama, Shunahshepa have become types of Page 29 certain spiritual victories which tend to be constantly repeated in the experience of humanity. The seven sages, the Angirasas, are waiting still and always, ready to chant the word, to rend the cavern, to find the lost herds, to recover the hidden Sun. Thus the soul is a battlefield full of helpers and hurters, friends and... and enemies. All this lives, teems, is personal, is conscious, is active. We create for ourselves by the sacrifice and by the word shining seers, heroes to fight for us, children of our works. The Rishis and the Gods find for us our luminous herds; the Ribhus fashion by the mind the chariots of the gods and their horses and their shining weapons. Our life is a horse that neighing and galloping bears... battle to prevent his free and utter passing on. But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we ...
... upper ocean. दविता doubly, in their manifest human & their secret divine parts. भृगवः. Sy. The Maharshis who preceded us. These are the Ancestors (the Gritsamadas are Bhargavas); as the Angirasas are powers of Agni, so the Bhrigus are powers of Surya. आयोः. Sy. man = yajamana & vikshu = प्रजासु = his offspring = the ritwiks! Obviously विक्षु आयोः = मानुषीषु विक्षु in the next line and... when about to go to their home, then as proper to the simile = as men going for wealth leave a friend to guard their house. प्रियं S. says = giving pleasure to the gods. This is ingenious; but the Rishi is merely taking up the idea already given in verse 1, सुप्रयसं मित्र इव यो दिधिषाय्यः. The gods have set him in man as a power of love or a power that satisfies because they mean by him to set Mitra... Power, reveals itself as that. Cf VI.2.1. त्वं हि श्रौतवद्धशोऽग्ने मित्रो न पत्यसे—cf VI.3.1. यं त्वं मित्रेण वरुणः सजेषाः पासि. Meanwhile he shines in the Nights, the states of human ignorance,—the Rishi goes on to say,—because he has Mitra's light of Truth as well as his power of Love; these darkened states are full of desire which Agni satisfies by his pleasantness which increases with his light. ...
... story in the Rig Veda of a Rishi called Ayasya. The story is that there were nine Page 60 Angirasa Rishis (Angirasa is a name of a clan). Nine Rishis were in search of the highest possible. They were searching, and searching, and searching... At last in their quest they came across a great man called Ayasya. They got his help in this search. These nine Angirasa seers became ten with Ayasya... long period, Sayana's interpretation ultimately became the standard interpretation of the Veda in India. And if you read Sayana's interpretation, then it would seem that the Vedic Rishis and the greatness of the Vedic Rishis and the claim that Vedic texts contain knowledge is a colossal fiction. If you read Sayana, you would be obliged to conclude that his own claim that Veda contains knowledge, is a... be held in the body, that is Immortality. This was the greatest achievement of the Vedic Rishis. Sri Aurobindo has written about this in a chapter called, "The Victory of the Fathers". That was the Victory of the Vedic Rishis. To hold the Supermind in the body was the highest achievement of the Vedic Rishis but Sri Aurobindo found that that was not enough. There is a distinction between the Veda ...
... yet conceals the dawn in its bosom. The Veda speaks of the Angirasas, the forefathers who had traced the whole Path from Ignorance to Knowledge. In 1.83.4,5, of the Rig Veda, we have the description of the Angirasas, of Atharvan, and Ushanas Kavya, in their process and in their attainment of the Knowledge of the Truth: "The Angirasas held the supreme manifestation (of the Truth), they who had lit... spiritual aim and intention. The Vedic Rishis had preserved a synthesis between the material and the spiritual life; but the Upanishadic Rishis developed a new synthesis, leaning finally towards asceticism and renunciation. The Vedic Rishis had developed a symbolical language which abounded with the veil of concrete myth and poetic figure; the Upanishadic Rishis adopted less symbolic language and arrived... their own intuition and perception. These Rishis were like the Vedic Rishis; they were seekers of higher than the verbal truth and they used words merely as suggestions in the illumination towards which they were striving. As a result, the Upanishads are invaluable for the light they shed on the principal ideas and on the psychological system of the ancient Rishis. Their work' is contained primarily in ...
... its original condition Veda was one, but it was Rishi Vyasa who divided it into collections, Samhitas, Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda. The antiquity of the Veda has been a subject of discussion and dispute. But it is acknowledged that it is the oldest available record in the world. '2-Rig Veda (7?VJ, X.67.1. 3 The Angirasa legend and the conquest or recovery of the Sun ...
... (20) Out of that they carved out the Riks, out of that they fashioned the Yajur: the Samas are its hair. The line of the ¹ Stainless. Page 32 Atharvas and the line of the Angirasa are its mouth. Of that Pillar speak – which one indeed is it? (21) Men established the line of Non-Being and knew it the Supreme. Others, on the contrary, recognise the Being and follow... the Pillar has entered this wide creation. (36) That is born from Labour, That is born from the Supreme Energy. All the worlds it has encompassed. It created 1 Beyond. 2 Fire-adept Rishis. Page 35 Soma,¹ the sole reality.. To That the most Ancient, Brahman I bow. (37) How is it that the wind does not move? How is it that the mind does not take delight? ...
... first hymn, Sri Aurobindo joined the first half of the last verse with the preceding verse. He omitted the second half of the verse, a formula which occurs at the end of most of the hymns of Kutsa Angirasa and is unrelated to the rest of this hymn. A Vedic Hymn to the Fire (Rig Veda I.59). Published in the Arya in January 1920, after a gap of two years during which no Vedic t... and two essays on the gods to whom the hymns are addressed: "Agni, the Divine Will-Force" and "The Guardians of the Light". The fifth Mandala of the Rig Veda comprises eighty-seven hymns composed by Rishis of the Atri clan. Sri Aurobindo translated forty-three of these: all twenty-eight hymns to Agni (V.1 - 28), all eleven hymns to Mitra-Varuna (V.62 - 72), both hymns to Usha (V.79, 80), the hymn to... in the Arya in August 1915. A Hymn of the Thought-Gods . Published in the Arya in February 1916. This is not a translation but a paraphrase of the hymns to the Maruts by the Rishi Shyavashwa of the Atri clan; it is based on Rig Veda V.52 and, in the last three paragraphs, on scattered verses from V.53 - 61. It appeared in the Arya while Hymns of the Atris was running, but ...
... Samhitas bear witness to epical struggle and victory of the Vedic Rishis, and those Rishis are felt even today as the spirits who assist their offsprings as the new dawns repeat the old and lean forward in light to join the dawns of the future. And as we read the inner history of India, we find these great Rishis shaping and moulding new Rishis age after age and helping them to build the bridges between... enable him to reach the Supreme creative consciousness, mother Aditi, who is one with the original substance, the Supreme Triple Reality. As Rishi Parashara explains: "Our fathers broke open the firm and strong places by their words, yea, the Angirasas broke open the hill by their cry; they made in us the path to the great heaven; they found the Day and Swar and vision of the luminous Cows."... The secret of the unaging puissance of the Veda can be traced to the freshness with which the Rishis attempted to deal with the enigma of life and authenticity of knowledge that was discovered and applied for the solution of the perplexing paradoxes and contradictions of world-experience. These Rishis fathomed the deep waters of the three great oceans of consciousness, the ocean of dark inconscient ...
... and those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination, she enters into communion with the rest that are to come.” Kutsa Angirasa — Rig Veda I.113.8,10 Without being conscious of my relation with the Mother before and after my birth on this earth, I felt a child’s love for her at the very outset. The Mother left for France... a review of the kind was soon going to be published. The idea also spread, along with the talk, that a new age was about to dawn, this new age was for the whole human race and Sri Aurobindo was the Rishi of this new age. Poet Bharati was chiefly instrumental in spreading the idea. I was fortunate enough to hear many say several times that the Arya would elucidate the secrets of the Veda and, as ...
... in the present volume. Kutsa Angirasa. Sukta 94 . This translation (really a free paraphrase) was published in the September 1917 issue of the Arya . It is also reproduced on pages 568 - 72 of The Secret of the Veda , volume 15 of THE COMPLETE WORKS. The second half of the last verse, a refrain that occurs at the end of many of the hymns of Kutsa Angirasa, was not translated. A few years earlier... those in the first Mandala appear in Part One. There are no hymns to Agni in the ninth Mandala.) The editors have followed tradition by grouping the hymns under the Rishis to whom they are attributed. Sri Aurobindo often put the Rishis’ names as part of the headings of his translations. He sometimes wrote the text in Devanagari before each verse of the translation. Where he did Page 749... manuscripts show no sign of previous work on the Agni hymns of this Mandala. Mandala Ten The tenth Mandala, like the first and the eighth, contains hymns of various Rishis and families of Rishis. Sri Aurobindo translated most of the hymns to Agni in this book. The translation of these hymns was dictated to A. B. Purani in the 1940s and published in 1952 in the second edition of ...
... Truth was for the voyaging to the other shore; the wide flow was seen of the Heaven (of mind). (Heaven was seen streaming out far & wide.) Page 443 [2] [RV I.51 – 52] Hymns of Savya Angirasa (1) मेषं. Say. स्पर्धमानं. A proof that mesha does not always mean ram. वस्वो अर्णवं cf महो अर्णः 3.12. Say. धनानामावासभूमिं । मानुषा. Possibly “mental”. (2) जवनी सूनृता ie Ila, the... sacrifice दस्म विशः आरीः—evidently आरीः = आर्यः = doers of the work. (4) वेतु—go or manifest धीतिं Past participle in active sense —वाजप्रसूताः [6] [RV I.94 – 100.1] Hymns of Kutsa Angirasa (1) (a) अर्हते. S. पूज्याय Panini अर्ह्= पूजा, प्रशंसा सं महेम. सम्यक् पूजितं कुर्मः!! जातवेदसे. 3 senses (b) संसदि. S. संभजने प्रमतिः. S. प्रकृष्टा बुद्धिः Page 456 (2)... सतीनसत्वा. उदकस्य सादयिता गमयिता सतीनमित्युदकनाम— षदृ विशरणगत्यवसादनेषु मेघेषु निषीदतीति सतीनं वृष्टयुदकं. भवतु ऊती. रक्षणाय भवतु Page 463 [7] [RV I.100.1 – 2] Notes on Veda Kutsa Angirasa Hymns to Indra I.100 (1) स यो वृषा वृष्येभिः समोकाः S. कामानां वर्षिता वृष्णिभवैर्वीर्यैः संगतः He who is the Strong (Bull) housed with his strengths. वृषा may mean वर्षकः in some ...
... the spiritual and physical poles of existence, and sought the experience and realisation of higher planes of the Spirit even in the physical consciousness (prithvi). The legend of the Angirasa Rishis indicates the effort to discover the lost sun and herds of light in the caves of darkness, symbolising physical inconscience. It may even be said that the Yoga of the Veda seems to suggest... our thought, O Mitra, O Varuna."³ This is similar to another experience described by Parashara Shaktya, who declares, "Our fathers broke open the firm and strong places by their words, yea, the Angirasas broke open the hill by their cry; they made in us the path to the great heaven; they found the Day and Swar and vision and the Luminous Cows", chakrur divo brhato gatum asme, ahah svar vividuh... the true sense and when one gets it the others drop or are cut away. According to him, 'the Rishis saw the Truth, the true law of things, directly by an inner vision'. He also said that 'the true sense of the Vedas can be recovered directly by meditation and tapasya’. We also find that the Vedic Rishis themselves believed that their hymns contain a Page 10 secret knowledge and that ...
... recognised both the spiritual and physical poles of existence, and sought the experiences and realisation of higher planes of the Spirit even in physical consciousness (prithvi). The legend of the Angirasa Rishis indicates the effort to discover the lost sun and herds of light in the caves of darkness, symbolising physical inconscience. It may even be said that the yoga of the Veda seems to suggest that... selections made by Veda Vyasa. There was evidently at that time a larger body of compositions, and since they spoke of the old and new Rishis 1 and of 'fathers' (pitarah), it may safely be inferred that there was at that time a tradition of generations of Rishis. Presumably there was a pre-Vedic tradition too, since the Vedic compositions included in the four Vedas indicate a high level of development... thought, O Mitra, O Varuna". 5 This is similar to another experience described by Parashara Shaktya, who declares: "Our fathers broke open the firm and strong places by their words, yea, the Angirasas broke open the hill by their cry; they made in us the path to the great heaven; they found the Day and Swar and vision and the luminous Cows", chkarur divo brihato gatum asme, ahah svar vividuh ketum ...
... existence and seen behind them the One Reality, and therefore the bridging of the gulf between these two sides of existence was forecast in the mystic parables of the Veda, such as those of the Angirasa Rishis. The Vedic view of Knowledge and Ignorance (c) In the Veda, we find the distinction between acitti and citti. Acitti stands for ignorance which is the unconsciousness of the... the supramental world, which is imperishable; that is not cognized by the Inconscience, but the supermind cognizes it, stands behind it, it is even involved in it. That is the reason why the Vedic Rishis, even while attaining the supramental world were aware of the world in which we live, and they declared it to be a mingled weft in which truth is disfigured by an abundant falsehood, anrtasya bhūreh ...
... yoga also declares that there has to come about the eventual conquest of heaven and earth by the superconscient Truth and Bliss, and when we study the accounts of the victories such as those of Angirasa Rishis and Ribhus, we find that those who had achieved the victory in the past are the conscious helpers of their yet battling posterity. The Upanishads have provided to humanity with great clarity, plenitude... spirit of yoga that was manifest in the quest of the Rishis of the Veda as also of the Rishis of the Upanishads. The yogic knowledge of the Veda was expressed in symbols and figures which were taken largely from the rituals of sacrifice, and yet the yogic quest was not allowed to be limited or constrained by the limitations of religion. The Vedic Rishis were close observers of the psychology of the su... rational intelligence. Again, it is affirmed by the Vedic Rishis and confirmed by the Rishis of the Upanishads that these faculties can be developed by pursuit of assured methods resulting from the principles, powers and processes that govern the experiences and realizations of the highest possible objects of knowledge. We also see that the Rishis were able to make such an impact upon the Indian culture ...
... win by the sacrifice the immortality that is born as a child to the Lord of the Law," yamasya jātam amṛtaṁ yajāmahe (I.83.4-5). Angira is the Rishi who represents the Seer-Will, Atharvan is the Rishi of the journeying on the Path, Ushanas Kavya is the Rishi of the heavenward desire that is born from the seer-knowledge. The Angiras win the wealth of illuminations and powers of the Truth concealed behind... his human allies with Page 234 the Dasyus most elaborately described, these Dasyus, Panis and Vritras, cannot possibly be human fighters, tribes or robbers. In this hymn of Hiranyastupa Angirasa the first ten verses clearly refer to the battle for the Cows and therefore to the Panis. "Come, let us go seeking the cows to Indra; for it is he that increases the thought in us; invincible is he ...
... wheel, so Indra whirled (the Vajra); and with the Angirasas broke Vala—or broke Vala because of whom Surya could not keep his wheel going or he whirled the wheel of Surya & with it broke Vala. Increasing with this wine that was pressed out of Trita’s ecstasy thou didst lay low Arbuda; thou didst set rolling as Surya his wheel, thou with the Angirasas didst break Vala to pieces. 21) नून सा ते प्रति... wealth. अपि । Here a preposition, Greek έπί = in, upon. सपंतः । सप् to attain, touch, taste, know; cf Latin sapiens , wise; sapor , taste; Gr.σoϕóς, wise; S. सप्तन् seven, originally = wise man, rishi. ऋतया । An adverb, according to the Truth. आ is an old Aryan adverbial termination surviving in Latin ē, ō. प्रशस्ति । ie the clear expression of the thought, the truth or of Indra. In thee ...
... Chapter XIX The Victory of the Fathers The hymns addressed by the great Rishi Vamadeva to the divine Flame, to the Seer-Will, Agni are among the most mystic in expression in the Rig Veda and though quite plain in their sense if we hold firmly in our mind the system of significant figures employed by the Rishis, will otherwise seem only a brilliant haze of images baffling our comprehension.... mahadbhiḥ pṛthivī vi tasthe, mātā putrair aditir dhāyase veḥ. × Note that in I.32 Hiranyastupa Angirasa describes the waters released from Vritra as "ascending the mind", mono ruhāṇāḥ , and elsewhere they are called the waters that have the knowledge, āpo vicetasaḥ (I.83.1). ... the increasing manifestation of the gods, knower of the births, be a giver of happiness." In the second hymn of the fourth Mandala we get very clearly and suggestively the parallelism of the seven Rishis who are the divine Angirases and the human fathers. The passage is preceded by four verses, IV.2.11-14, which bring in the idea of the human seeking after the Truth and the Bliss. "May he the knower ...
... another Rishi Ayasya associated with the Navagwa Angirases. In X.67 this Ayasya is described as our father who found the vast seven-headed Thought that was born out of Page 174 the Truth and as singing the hymn to Indra. According as the Navagwas are seven or nine, Ayasya will be the eighth or the tenth Rishi. Tradition asserts the separate existence of two classes of Angiras Rishis, the... Navagwas become the ten Dashagwas by the seven-headed thought of Ayasya, the tenth Rishi, that the Sun is found and the luminous world of Swar in which we possess the truth of the one universal Deva, is disclosed and conquered. This conquest of Swar is the aim of the sacrifice and the great work accomplished by the Angiras Rishis. But what is meant by the figure of the months? for it now becomes clear... Hymned by the Angiras Rishis Indra opens up the darkness by the Dawn and the Sun and the Cows, he spreads out the high plateau of the earthly hill into wideness and upholds the higher world of heaven. For the result of the opening up of the higher planes of consciousness is to increase the wideness of the physical, to raise the height of the mental. "This, indeed," says the Rishi Nodha, "is his mightiest ...
... future. Kanwa, Kutsa, Atri, Kakshiwan, Gotama, Shunahshepa have become types of certain spiritual victories which tend to be constantly repeated in the experience of humanity. The seven sages, the Angirasas, are waiting still and always, ready to chant the word, to rend the cavern, to find the lost herds, to recover the hidden Sun. Thus the soul is a battlefield full of helpers and hurters, friends and... and enemies. All this lives, teems, is personal, is conscious, is active. We create for ourselves by the sacrifice and by the word shining seers, heroes to fight for us, children of our works. The Rishis and the Gods find for us our luminous herds; the Ribhus fashion by the mind the chariots of the gods and their horses and their shining weapons. Our life is a horse that neighing and galloping bears... battle to prevent his free and utter passing on. But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we ...
... regarded as a means to wards a great cosmic victory, the eventual conquest of heaven and earth by the Superconscient Truth and Bliss, and those who achieved the victory in the past, such as the Angirasa Rishis and the Ribhus, continue to be conscious Page 19 helpers of their yet battling posterity. This note seems to be missing in the later Upanishads, but the earlier Upanishads are quite... the Thinker, the One who becomes everywhere, Self-existent has ordered objects perfectly according to their nature from years sempiternal". 34 Of this mysterious and hardly knowable Reality, the Rishi of the Kena Upanishad speaks as follows: "If thou thinkest that thou knowest It well, little indeed dost thou know the form of the Brahman. That of It which is thou, that of It which is in the Gods ...
... which transcends it is its liberation and perfect freedom. 17 Amal had got the perfect answer to his most pertinent question! As for Nolini, what should he choose but passages from the Kutsa-Angirasa hymns to the Mystic Fire as rendered into English by Sri Aurobindo: This is the fire of our sacrifice! May we have strength to kindle it to its height, may it perfect our thoughts. In this... 18 Nolini must have concentrated and aspired as he opened the volume, for the progress not only of himself, but of the entire collectivity that was the Ashram. And, in response, the ancient Rishis gave the right words of aspiration and consecration, and in the charged atmosphere of the Prosperity Room, the words reverberated with a matchless potency. VI If the random sampling ...
... delight (ānanda) and immortality (amrita), is obvious. Through Soma, Dionysus can be more easily linked with the Seven Rishis and with the astronomical time-calculation known as their cycle. We may even suggest that the same Vedic association of the Seven Angirasas with Soma is related to the name which Arrian (Indica, I. VIII) 9 gives of Dionysus's successor who was "the most conversant... Sacrifice in the mould of the mental principle, the "thought", is "Havirdhāna". Our third name, "Prachīnabarhisha", has its second component associated by the Rigveda with the Seven Rishis, the Angirasas, who, as Sri Aurobindo 6 tells us, "take their seats with the gods on the barhis, the sacred grass, and have their share in the sacrifice." But barhis in the Rigveda has a multiple sense:... dates: 1.3102 B.C., the advent of the Kaliyuga with Krishna's death. 2.3138 B.C., the year of the Bhārata War and Parīkshit's birth. 3.3177 B.C., the year in which the Sapta Rishi, the Seven Rishis, the stars of the constellation Great Bear, are said to have Page 98 entered the Nakshatra (lunar asterism) Maghā in the course of a cycle of 27 centuries supposed to be ...
... Commentaries and Annotated Translations Commentaries and Annotated Translations Mandala One Hymns to the Mystic Fire [16] RV I.94.1-10 Hymns of Kutsa Angirasa I.94-98 .. 101-115 A Critical Edition, with Notes & Translation, establishing the symbolic and Vedantic meaning of the Rigveda. [ note ] - situations requiring textual explication; all such... as all the other derivatives. Stoma is, therefore, the praise which supports, the praise which nourishes & increases or the praise which impels and gives force. It was, in other words, to the Vedic Rishis that which establishes & increases the god, supports him and gives him force for effective action. But the literal meaning must have been support and from this sense the idea of laudation, praise must... "Heaping up all our inner possessions alike, complete and incomplete, perfected and imperfected"? जीवातवे. For increase of life, of vitality & perhaps length of days—a frequent prayer of the Vedic Rishis who followed unhesitatingly the rule of the Isha Upanishad, jijivishech chhatam samah. प्रतरं swiftly, or else forcibly. साधया धियो. The same prayer as in the third verse. There is no reason ...
... its sense, found in this context, is sufficiently clear for our present purpose. We do not find the word ritam in the hymns that follow and are ascribed to Sunahshepa Ajigarti and Hiranyastupa Angirasa, but the first two hymns of Sunahshepa are addressed mainly or entirely to the god Varuna and we glean from them certain indications which are of considerable interest & importance in connection with... intelligent. Is prachetas then merely an ornamental or otiose word in this verse? Is it only a partially dispensable & superfluous compliment to the gods of the hymn? Our hypothesis is that the Vedic Rishis were masters of a perfectly well managed literary style founded upon a tradition of sound economy in language & coherence in thought; all of every word in Veda is in its place & is justified by its... of passages in the Veda, the sense of son for toka or of either son or grandson for tanaya is wholly inadmissible except by doing gross violence to sense, context & coherence & convicting the Vedic Rishis of an advanced stage of incoherent dementia. Toka, from the root tuch, to cut, form, create (cf tach & twach, in takta, tashta, twashta, Gr. tikto, etekon, tokos, a child) may mean anything produced ...
... those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to come. Kutsa Angirasa- Rig Veda Nothing like Savitri has ever been attempted by anyone else before. For it is the only poem of its kind in world literature, past or present, giving as it does altogether... might than on Amal himself, indubitably, Sri Aurobindo was at once the first prophet and practitioner of the WORD of a new divine dawn of consciousness on our planet. He had seen, like the Vedic rishis, that all our dawns had always been early prefigurements of wider and more brilliant dawns to come. Following the evening of the great reptiles came the dawn of our feathered cousins, ...
... Sanskrit as the language of the gods, devabhāṣā . While this devabhāṣā lent itself to hymns and chants, to deep esoteric utterances, it also gave us revealing myths such as the victory of the Angirasas, or Indra's companionship with Kutsa, or the boons of Yama to Nachiketa, or the cosmic-transcendent strides of Vishnu. The very tongue is epic. Add to that epic majesty the power of mantra of the... patient in his dauntless heart?" "Surya's lustre in him shineth," so the rishi Narad said, "Brihaspati's wisdom dwelleth in the youthful prince's head. Like Mahendra in his prowess, and in patience like the Earth, Yet O king! a sad disaster marks the gentle youth from birth!" 'Tell me, rishi, then thy reason," so the anxious monarch cried, "Why to youth so great and... for his righteous truth, Nathless, king, thy daughter may not wed this noble-hearted youth!" 'Tell me, rishi," said the monarch, "for thy sense from me is hid. Has this prince some fatal blemish, wherefore is this match forbid?" "Fatal fault!" exclaimed the rishi , "fault that wipeth all his grace, Fault that human power nor effort, rite nor penance can efface. Fatal ...
... Sanskrit poetry is so, nor do all spiritual compositions give us such poetry; but Valmiki and Vyasa are at first poets as much as they are, unlike Kalidasa, Rishis and the underlying aesthesis of their poetry is overhead. The first quality of this Rishi-hood we recognise in Vyasa is his wonderful sense of detachment, even while remaining in the midst of life's activities. His art, says Sri Aurobindo,... Sanskrit as the language of the gods, devabhāsā. While this devabhāsā lent itself to hymns and chants, to deep esoteric utterances, it also gave us revealing myths such as the victory of the Angirasas, or Indra's companionship with Kutsa, or the boons of Yama to Nachiketa, or the cosmic-transcendent strides of Vishnu. The very tongue is epic. Add to that epic majesty the power of mantra of the... patient in his dauntless heart?" "Surya's lustre in him shineth," so the rishi Narad Said, "Brihaspati's wisdom dwelleth in the youthful prince's head. Like Mahendra in his prowess, and in patience like the Earth, Yet O king! a sad disaster marks the gentle youth from birth!" "Tell me, rishi, then thy reason," so the anxious monarch cried, "Why to youth so great and ...
... system of Yoga, individual liberation or salvation was regarded as a means towards a great cosmic victory, the eventual conquest of heaven and earth by the super conscient Truth and Bliss, and Angirasa Rishis, Ribhus and others who had achieved the victory in the past have been seen in the Vedic yoga as conscious helpers of their yet battling posterity. The Principal Upanishads give us without veil... Preparatory exercise for Consecration (dīkśa).” When thereafter one eats and drinks water and does not avoid pleasure then he joins in the upasana exercises (where Light is adored)...... "When Ghora Angirasa Page 66 explained this to Krishna, the son of Devaki, he also explained — for he had become free from desire — "In the final hour one should take refuge in these three affirmations: "You... brief word, Yama expounds the goal that all the Vedas glorify, "AUM is that goal, O Nachiketas".29 As is known, AUM is a Sound, the Syllable; it is a secret sound which was discovered by the Vedic Rishis, and which issues from the Supreme, and which constitutes all that is expressed in the seven-fold world; therefore the knowledge of that syllable gives the key to all that is to be realized. Hence ...
... self-expression of the enemy who would war against us, O lord of the riches, consume, conscious in knowledge, the powers of ignorance; let them range wide thy ageless marching fires. 26 Or Virupa Angirasa (VIII:43:26): Smiting away the foes and things that hurt, burning the Rakshasas, on every side, O Fire, shine out with thy keen flame. 27 Into the House of Meditation... That is how A. A. Macdonell describes the action of the "mighty benefactor" who,—when his worshipper is in difficulty, when Dread and Darkness surround him and hurt him,—gives them protection. Rishi after Rishi has hymned 23 Savitri, p. 526. 24 A History of Sanskrit Literature, p. 80. Page 112 Agni not only to complete his felicities but also to get this god's ... in the overflooding of that miraculous ecstasy life and mind and body draw their nourishment; in that enjoyment they increase in deathlessness. That is why hymn after cheerful hymn is raised by the Rishis to Soma, the Lord of Delight and Immortality: "O Thou in whom is the food, thou art that divine food, thou art the vast, the divine home; wearing heaven as a robe thou encompassest the march of the ...
... course of his progress in the inner life of the litanist-Rishi. As Kapali Sastry has pointed out: While the Agni hymns are used in the ritual as a preliminary to the animal sacrifice, its significance in the inner life of the Rishi is quite clear in that it invokes the help and presence of the Gods whose advent is vouchsafed to the Rishi by the progressive unfoldment of the powers of Agni himself... black-browed Mother has prepared". 37 The cow, again, is concealed or imprisoned wealth, the light of the Sun hidden in the darkness, which has to be uncovered and released by a divine show of force. The Angirasa is a seer, and Agni-power, and a Brihaspati-power besides; the "seven Angiraras" represent "different principles of Knowledge. Thought or Word harmonised in a universal Knowledge". The Aswins are... Truth. The need, then, was to get back to the Upanishads, and go beyond them too - to the Vedas. If Upanishad and Veda were the 'Sruti', the Puranas were the 'Smriti': The revelation of the Rishis who were accomplished in Yoga and endowed with spiritual insight, and the Word which the Master of the Universe spoke to their purified intelligence, constitute the 'Sruti'. Ancient knowledge and learning ...
... and artificial ritualistic interpretation. अहस् in the Veda means day in the Page 357 sense of light, and the Rishi finds or wins the light of day as he is said to find or win the Sun सूर्यं विदत्, सूर्यं जयत्, सनत् or as he finds the luminous kine of the Angirasas. The adorers of Vayu nhave already pressed the Soma and won the light of the solar day for the yajna . ३. वायो तव प्रपृंचती... the Vedic Rishi, reside all forms of human strength and greatness. But I am not disposed to lend the sentiment of Mammon worship to Page 382 men of an early age in which strength, skill and mental resource must have been the one source & protection of wealth & not, as falsely seems to be the fact in a plutocratic age, wealth the source & condition of the rest. The Vedic Rishis may have been... savaná.. somasya somapáh, justifies the supposition that the Rishi wishes to dwell on the characteristic act of the sacrifice. “We are pressing out for the use of the gods the nectar of joyous vitality within us,” he says in effect, “come therefore to that rite; thou, the Soma-drinker, take thy part of the nectar offered to thee.” Then the Rishi with that admirable logical connection and coherency which ...
... 5, 6-11, 47, 93, 210, 225, 242-4, 279, 339, 469-79, 517-20, 530, 571-2, 583-6, 595, 602 'Andrammes' (for Xandrames), 177 Andreas, 281 Androcottus (Sandrocottus), 193, 246 Angirasa Rishis/Angirasas, 103-4 Anguttara Nikāya, 395 Antardhāna, 78, 96, 123 Antardhi, 122 An tialcidas/ Antialkidas (Amtalikita), 275, 521, 586 Antigenes, 270 'Antināra', 268 Antioche... Age, 133, 139, 145; Tretayuga, 139 generation units, 134-6 Magha, Magha-century, 6, 7, 8, 11, 46, 47, 49, 50, 98-99, 104, 225 Page 636 Sapta Rishi/Seven Rishis (Great Bear) cycle, 6-7, 11, 46-9, 98-9, 105-111, 224 Table of dates, 223-8 Puri, Bali Nath, 344, 346, 401 Purindrasena, 477 Pūrnavarman, 479 Pūrnotsanga, 584 Puru, ...
... before and those that now must shine? She desires the ancient mornings and fulfils their Light; projecting forward her illumination, she enters into communion with the rest that are to come." Kutsa Angirasa—Rig Veda 1.113.8. Without being conscious of my relation with the Mother before and after my birth on this earth, I felt a child's love for her at the very outset. The Mother left... a Review of the kind was soon going to be published. The idea also spread, along with the talk, that a new age was about to dawn, this new age was for the whole human race and Sri Aurobindo was the Rishi of this new age. Poet Bharati was chiefly instrumental in spreading the idea. I was fortunate enough to hear many say several times that the Arya would elucidate the secrets of the Veda and, as ...
... and for gaining immorality on various levels. The Bhrigus were particularly known for their knowledge of rejuvenation. Even Brihaspati of the Angirasas sent his son Kacha to gain this knowledge from Shukra of the Bhrigus. Yet it is hard to tell whether the Rishis ever tried to, or were in a position to, create a naturally divine body such as Sri Aurobindo envisioned. This would require the most powerful... says. But the Rishi found it difficult to deal with the physical nature. He could not bring light to it. His body was afflicted with a triple poison and could not bear the sunlight. It was like an unbaked clay-pot, atapta tanu. Similarly, Vamadeva could live here in a divine body, divya tanu, only for sixteen 35 Private communication. years. 36 These ancient Rishis certainly knew... arising again. The Rig Vedic Rishis were at the dawn of this cycle of civilisation and were mainly concerned with setting forth the seeds of the upcoming culture, particularly on a spiritual level, but also as the social order. It is hard to say whether physical transformation as Sri Aurobindo envisioned it was part of their yoga but we do have the tradition that many Rishis lived for long periods of ...
... and those that now must shine? She desires the ancient mornings and fulfils their Light; projecting forward her illumination, she enters into communion with the rest that are to come." Kutsa Angirasa—Rig Veda 1.113.8. Without being conscious of my relation with the Mother before and after my birth on this earth, I felt a child's love for her at the very outset. The Mother left... a Review of the kind was soon going to be published. The idea also spread, along with the talk, that a new age was about to dawn, this new age was for the whole human race and Sri Aurobindo was the Rishi of this new age. Poet Bharati was chiefly instrumental in spreading the idea. I was fortunate enough to hear many say several times that the Arya would elucidate the secrets of the Veda and, as ...
... and those that now must shine? She desires the ancient mornings and fulfils their Light; projecting forward her illumination, she enters into communion with the rest that are to come." Kutsa Angirasa—Rig Veda I. 113.8.10. Without being conscious of my relation with the Mother before and after my birth on this earth I felt a child's love for her at the very outset. The Mother left... Review of the kind was soon going to be published. The idea also spread, along with the talk, that a new age was about to dawn, this new age was for the whole human race and Sri Aurobindo was the Rishi of this new age. Poet Bharati was chiefly instrumental in spreading the idea. I was fortunate enough to hear many say several times that the Arya would elucidate the secrets of the Veda and ...
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