Kutsa : “the sattwic or purified & light-filled soul”. When Indra takes him in his chariot to his palace, & when the chariot reached the end of the journey Kutsa has grown into an exact likeness of his divine companion Indra. He is regarded as one of the Saptarishis of the present Manvantara & stands for ‘sweetness’ & explained the first laws of astronomic spheres. According to Taittiriya Saṁhitā, he, Atri & Bhrigu created the Prokshana Mantra Om Bhū, Om Bhūvah, Om Suvah which infuses the water held in the palm of an adept’s hand, the ability to purify anything it touches.
... guiding a true aspirant to his goal of sunlit immortality. Take, for instance, Rishi Kutsa who by his tapasya had become Indra's companion and favourite and had acquired such similarity with him that only a luminous perception could distinguish between them. About it Sri Aurobindo writes: "The human soul is Kutsa, he who constantly seeks the seer-knowledge, as his name implies, and he is the son of... 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 seer-poet and we have Vyasa's Page... say, the sattwic or purified and light-filled soul which is open to the unbroken glories of the divine knowledge. And when the chariot reaches the end of its journey, the own home of Indra, the human Kutsa has grown into such an exact likeness of his divine companion that he can only be distinguished by Sachi, the wife of Indra, because she is 'truth-conscious'. The parable is evidently of the inner life ...
... guiding a true aspirant to his goal of sunlit immortality. Take, for instance, Rishi Kutsa who by his tapasya had become Indra's companion and favourite and had acquired such similarity with him that only a luminous perception could distinguish between them. About it Sri Aurobindo writes: "The human soul is Kutsa, he who constantly seeks the seer-knowledge, as his name implies, and he is the son... 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 seer-poet and we have Vyasa's Savitri... say, the sattwic or purified and light-filled soul which is open to unbroken glories of the divine knowledge. And when the chariot reaches the end of its journey, the own home of Indra, the human Kutsa has grown into such an exact likeness of his divine companion that he can only be distinguished by Sachi, the wife of Indra, because she is 'truth-conscious'. The parable is evidently of the inner ...
... work, not 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 ... शोचयतु । यद्वा । अस्मदीयं पापं शोकग्रस्तं सद्विनश्यतु । आ समंतात् शुशुग्धि. प्रकाशय (2) [सुक्षेत्रिया सुगातुया वसूया] शोभनक्षेत्रेच्छया शोभनमार्गेच्छया धनेच्छया (3) भंदिष्ठः स्तोतृतमः As Kutsa is, so our praisers become. भंदतिः स्तुतिकर्मा । भदि कल्याणे च सुखे चेती तु धातुः (4) Since thy praisers become of numerous kinds by offspring, therefore let us too have children and grandchildren... भूमेः 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 ...
... knowledge who give their offerings into sleep. O strong god-mind, thou hast broken the cities of Pipru and made Rijiswan to advance in thy slayings of the Destroyers. (6) And thou hast increased Kutsa in thy slayings of Sushna and put Shambara into the power of the King in whom the Ray is a guest, and trampled with thy foot Arbuda for all his hugeness. Yea, thou art born eternally for the slaying... true, O Indra, in thy being, and violent assailant of those destroyers, thou art he who dwells in the wideness, thou art a soul of power, thou art one who overcomes. Thou wast with young and luminous Kutsa and smotest Sushna in the strength, in the satisfaction, in the summit. Page 222 (4) Thou, O Indra, thou art the comrade who gavest that impulse, when, O puissant in works, thou didst crush... make easy the road of our journeying who yearn for that peace and bliss of thy strength which is set in thinking man. Carry us beyond out of all the evil like a chariot from a difficult place. (6) Kutsa the seer pent in the well called for increase to Indra the Vitra-killer, he has cried to the Lord of the Lady of Puissance. O ye bountiful Vasus, carry us beyond out of all the evil like a chariot out ...
... 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 information is printed in italics. [word] - word(s) omitted by the... Chit knows & arranges all action in its proper place and season. जनुषा. From जन्, as मनुष् from मन्. All things born, all creatures: the accusative after प्रशास्ता and पोता. The word shows that Kutsa is regarding all world-existence as one great sacrifice to the divine powers. आर्त्विज्या. Accusative after विद्वान्. The functions of knowledge which are the basis of action. धीर. From धा... and taken in connection with रथः and जहि in the next verse we may suppose it to mean "forcible, impetuous, strong or overpowering". It is a chanda and not a saumya ecstasy & expansion of being that Kutsa demands from Agni, one violently overcoming all Asuric opposition of the spiritual enemies of the Yoga. वचो. The roots वच् and उच् as also उद् and वद् mean properly, expression, expansion like ...
... 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) Kutsa Angirasa―Rig Veda. (I. 113. 9,) Kutsa Angirasa―Rig Veda. (I. 113. 10) Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; ...
... will, smarana, hetu & state (eg the sitting posture). These conditions have to be surmounted & the continuity rendered ahaituka & unconditional Intensity of subjective ananda through the indriyas (Kutsa) is Page 485 again growing on the system; it alternates with the condition of shanta samata, the latter often tinged in the more subconscient parts with udasinata. Aishwarya in Kriti... kamananda is now, in subdued action, continuous without smarana, intense with smarana in asana. It has to become intense without suggestive smarana. Subjective Ananda is gradually increasing the Kutsa intensity. Tivra is trying to generalise itself in ahaituka. It now comes in intense particular touches or subdued & general without as well as with smarana. Kamananda is now present, both subdued ...
... included 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 ...
... slew the Python. (9) When Ushana, soul of desire and thou together sped to thy home, O God-in-Mind, borne by forceful and speeding swiftnesses, conquering here thou didst go in one chariot with Kutsa, the embracer of knowledge and with the gods; thou didst conquer Strength that destroys. (10) One wheel of the illumining Sun thou hadst smitten away for the embracer of knowledge, the other thou... cloven away the destroyers in thy forward movement. (8) Thou madest the waters to play for Yadu and for Turvasu,—kine of a good milking,—and didst bear them to their other shore. Thou borest on Kutsa, embracer of knowledge, in his fierce driving against the foe when in ye two Ushana and the gods rejoiced together. (9) O God-in-Mind and O embracer of knowledge, borne on in your car may the powers ...
... the goal is that plane of vast being resplendent with the light of the supreme Truth and uplifted to the conscious immortality of the perfected soul, of which Indra is the master. The human soul is Kutsa, he who constantly seeks the seer-knowledge, as his name implies, and he is the son of Arjuna or Arjuni, the White One, child of Switra the White Mother; he is, that is to say, the sattwic or purified... purified and light-filled soul which is open to the unbroken glories of the divine knowledge. And Page 21 when the chariot reaches the end of its journey, the own home of Indra, the human Kutsa has grown into such an exact likeness of his divine companion that he can only be distinguished by Sachi, the wife of Indra, because she is "truth-conscious". The parable is evidently of the inner life ...
... soul is Kutsa, he who constantly seeks the seer-knowledge, as his name implies, and he is the son of Arjuna or Arjuni, the White One, child of Switra the White Mother; he is, that is to say, the sattwic or purified and light-filled soul which is open to the unbroken glories of the divine knowledge. And when the chariot reaches the end of its journey, the own home of Indra, the human Kutsa has grown ...
... translated on those days. The translation of Sukta 90 is headed “Hymn of Gotama Rahugana to the All-Gods.” Suktas 100 – 111 . Rishis: Rijrashwa-Ambarisha-Sahadeva-Bhayamana- Suradhas Varshagira (100), Kutsa Angirasa (101 – 11). Circa 1918 – 20. Suktas 100 – 107 were translated under the heading “Hymns to Indra”, Suktas 108 – 9 under the heading “Hymns to Indra-Agni” and Page 725 Suktas ...
... Ancients, the human forefathers, and the spirits of these great Ancestors still assist their offspring; for the new dawns repeat the old and lean forward in light to join the dawns of the 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 ...
... out 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 ...
... Avatar the aspect of the Dreadful Cosmic Spirit, he repented and spoke of the casualness with which he had behaved with him;* Ravana wished to merge into the Supreme by following the Path of Enmity; Kutsa attained such likeness with Indra that he was taken by him to his home; the help of heroic kings as colleagues was sought by the gods in the heavenly battles; the Bhakta surrenders entirely to the deity ...
... before 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 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 ...
... सन्नो बाधितो वर्तते ।। अवाभिन्त् । बिभेदिथ ।। [Sy.] O Indra, hold such strength as that by which thou didst break spiderlike Vritra; thou didst open the luminous sun to the doer of works (or to Kutsa), the destroyer of works remained very much oppressed by thee on thy left side. और्णवाभं । ऊर्णवाभि is a spider; और्णवाभं must be either spiderish or the web of the spider. सव्यतः । The side away ...
... the Rig Veda the occurrence or the legend is used as a symbol of the human soul bound by the triple cord of sin and released from it by the divine power of Agni, Surya, Varuna. So also Rishis like Kutsa, Kanwa, Ushanas Kavya have become types and symbols of certain spiritual experiences and victories and placed in that capacity side by side with the gods. It is not surprising, then, that in this mystic ...
... according to it. PURANI: Science has discovered many new planes now which weren't known before and couldn't be used by astrologers. SRI AUROBINDO: He speaks of Uranus as well as Neptune; there is one Kutsa which I haven't heard of. But he has placed all these new planets in his calculations. Uranus seems to be the planet of dictators. Stalin is one and Daladier also. PURANI: Daladier also? SRI ...
... manushyah. According to the Veda, the spirits of these great ancestors still assist their offsprings; for the new dawns repeat the old and lean forward in light to join the dawns of the 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, had chanted ...
... Kanwa, 162 lOIn., 162, 170, Kasyapa, 133 Keats, 68, 78n., 98 -"Ode on the Poets", 78n Ken, 68n -"A Morning Hymn", 68n Krishna, 180, 218 Kronos, 159 Kushika, 220 Kutsa, 162 LAKSHMI, 293 Lalan the Fakir, 223 Lamartine, 54 Laocoon, 170 Lao Tzu, 132 Lawrence, D. H., 88 London, 127, 163 Lucifer, 5, 125 Lucretius, 52, 70, 101 -De Rerum ...
... own although the subject matter, the substance, the fundamental realisation is everywhere the same. For example, Vashishtha is characterised by a happy clarity, Vishwamitra has force and energy, Kutsa is sweetness, Dirghatama is well-known for his oblique utterances, his paradoxical apopthegms. 1 Today precisely it is of Dirghatama that we will speak. Dirghatama does not mean as the word ...
... 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 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 ...
... that 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. ...
... symbol of an inner giving. And if the Angiras Rishis are also in part symbolic or are, like the gods, semi-divine workers and helpers in the sacrifice, so also must be the Bhrigus, Atharvans, Ushana and Kutsa and others who are associated with them in their work. If the Angiras legend and the story of the struggle with the Dasyus is a parable, so also should be the other legendary stories we find in the ...
... and the divinity behind our works. The symbolic companionship of Arjuna and Krishna, the human and the divine soul, is expressed elsewhere in Indian thought, in the heavenward journey of Indra and Kutsa seated in one chariot, in the figure of the two birds upon one tree in the Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasyā together for the knowledge. But in all three ...
... । नितरां प्रसाधयामि । पश्यता मा । हे जना मां सर्वात्मकं पश्यत । यूयमप्येवमेव स्वस्वरूपमनुभवतेत्युक्तं भवति । I became Manu, I am Surya; Kakshivan the Rishi am I of the illumined mind; I [ ] Kutsa son of Arjuni, I am Ushana the seer; Me behold. 2) अहं । वामदेव इन्द्रो वा । आर्याय । मनवे । वावशानाः । शब्दायमानाः । केतं । संकल्पमनुयंति । I give earth to the Aryan man, I rain of strength ...
... but one mind and suckle alternately the same luminous Child. Then the revealing lustres of the brighter goddess are known in the pleasant nights even through the movements of the darkness. Therefore Kutsa hymns the two sisters, "Immortal, with a common lover, agreeing, they move over heaven and earth forming the hue of the Light; common is the path of the sisters, infinite; and they range it, the one ...
... Mandala One Hymns to the Mystic Fire Kutsa Angirasa SUKTA 94 इमं स्तोममर्हते जातवेदसे रथमिव सं महेमा मनीषया । भद्रा हि नः प्रमतिरस्य संसद्यग्ने सख्ये मा रिषामा वयं तव ॥१॥ 1) This is the omniscient who knows the law of our being and is sufficient to his works; let us build the song of his truth by our thought and make it as if a chariot on which ...
... Ancients, the human forefathers, and the spirits of these great Ancestors still assist their offspring; for the new dawns repeat the old and lean forward in light to join the dawns of the future. Kanwa, Kutsa, 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 ...
... the 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 ...
... before 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 ...
... require." Thus it is Divodāsa's father Vadhryaśva who is the grandfather of Sudās. There is hardly any ground to make a world of difference between the time of Trasadasyu- Sudās and that of Puru-kutsa-Divodāsa, envisaging the fathers as struggling in a more Dāsa-infested time. The fact that Book VI has 15 references in all to the Dāsa-Dasyus while Book VII has only 7 in all makes no odds when other ...
... 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 ...
... Upanishad in the assertion of so’hamsmi , the Puranic relationship of Nara-Narayana, or the two famous birds dwelling on the same tree as we see them in the ancient Shrutis, or else the vivid parable of Kutsa-Indra so convincingly presented by the Vedic Rishi showing the oneness-with-a-difference in the manifestive splendour of the higher Nature, Para Prakriti—all these remain totally unrecognised. Jnaneshwar ...
... Jouve 76, 77 K Kali 78 Kalidasa 17, 18, 27, 32 Kanhu 83 Kanwa 8 King Lear 20 King Zeus 34 Krishna 31, 78 Kronos 4 Kumbhodara 17 Kutsa 8 L Lalan the Fakir 84 Laocoon 18 London 10 Lombards 50 M Macbeth 19 Madhuchchanda 8 Madhyama 13 Mahabharata 103, 104 Mamata 9 Manmohan ...
... 285 Kankanapada, 284 Karataka, 77 Katyayani, 54 Kirkup, James, 46n. –New Directions, 46n. Krishna , 38, 68, 112, 149 Kukkiripada, 256,270 Kutsa, Rishi, 129 LADY MACBETH, 38 London , 82n. Luy(pada) 255,277,279 MADRAS , 40 Mahinda, 268 Maitra, Debiprasad, 177 Maitreyee, 54 ...
... his own although the subject matter, the substance, the fundamental realisation is everywhere the same. For example, Vashishtha is characterised by a happy clarity, Vishwamitra has force and energy, Kutsa is sweetness, Dirghatama is well known for his oblique utterances, his paradoxical apopthegms.¹ Today precisely it is of Dirghatama that we will speak. Dirghatama does not mean as the word would ...
... TRANSLATIONS From Sanskrit Bengali French Sanskrit HYMN TO DAWN Rishi Kutsa (Rig-Veda – Mandala 1, Sukta 113) Lo, the supreme Light of lights is come: a varied knowledge is born in front spreading far and wide. ...
... Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsa’s hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so ...
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