Vala : in Veda, the chief of the Pānis.
... 2, 38, 1.25). 68. Ibid., pp. 345-346 (Vala, or The Four Zoas, Night the Eighth, 11.199, 190). Page 154 in whose bosom the Lamb of God Is seen, 69 and happy Jerusalem, The Bride and Wife of the Lamb. 70 We have quoted from Blake's prophetic books running over twenty-five years - Vala, or The Four Zoas (1795-1804), Milton (1804-1809)... I siez'd thee, beauteous Luvah; thou art faded like a flower And like a lilly is thy wife Vala wither'd by winds. 123 Drawing attention to the names here, Raine informs us that the stars of The Tyger are the Zoas who fell with Demiurge Urizen: 121. Ibid., p. 302 (Vala. or The Four Zoas, Night the Fourth, 11 . 175-176). 122. Ibid., p. 305 (ibid., 11. 275-278)... beginning of The Four Zoas (begun 1795)? 297 Surely there is no question in them of Urizen 294. Ibid., p. 304 (Vala, or The Four Zoas, Night the Fourth, 11 .253-255). 295. Op. cit., p. 367. 296. Ibid., pp. 66, 36.8. 297.Keynes, ed. cit., p. 264 (Vala, or The Four Zoas, Night the First, 11 .9-13). Page 228 being "the Heav'nly Father" who exceeds the Zoas ...
... coloured by its further sense of "misers". Their chief is Vala, a demon whose name signifies probably the circum scriber or "encloser", as Vritra means the opponent, obstructer or enfolding coverer. It is easy to suggest, as do the scholars who would read as much primitive history as possible into the Veda, that the Panis are the Dravidians and Vala is their chief or god. But this sense can only be upheld... 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 his wealth; for he is Vala of the cows, valaṁ gomantam . The Panis also are represented as concealing the stolen herds in a cave of the mountain... , coming first into birth from the great Light in the supreme ether, seven-mouthed, multiply-born, seven-rayed, dispelled the darknesses; he with his host that possess the stubh and the Rik broke Vala into pieces by his 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, ...
... it addresses the same god who is addressed in Burrow's quotation as "Ma-ghavan" - namely, Indra. We read: "O Lord of the thunderbolt, thou didst uncover the hole of Vala of the cows" (I. 11, 5). The "Great-holed-place" belonged to Vala, and obviously he hid cows in it. Such an inference is confirmed by another verse from the Rigveda which also we have cited before: "So in the ecstasy of the Soma thou... pur which is commonly translated "city": we have in addition a clear index to the nature of the Rigvedic "hole". Mahāvailastha is the large pen within which Vala enclosed the cows which the Rigvedics were seeking to set free. Who was Vala and what were these cows? We need not enter into the details of the Aurobindonian symbolic interpretation. Suffice it to say that the very materials presented... ask who the followers of Vala, the hider of cows in the Great-holed-place, are, the idea of human beings starts fading. "The Dasyus who withhold or steal the cows," says Sri Aurobindo, "are called the Panis, a word which seems originally to have meant doers, dealers or traffickers; but this significance is sometimes coloured by its further sense of 'misers'. Their chief is Vala..." 25 We may recall what ...
... that the recovery of the lost Sun and the lost cows is effected, for we have the explicit statement in X.62.2, ṛtenābhindan parivatsare valam , "by the truth, in the revolution of the year, they broke Vala," or, as Sayana interprets it, "by sacrifice lasting for a year." This passage certainly goes far to support the Arctic theory, for it speaks of a yearly and not a daily return of the Sun. But we are... years is used as a symbol seems to be clear from other passages of the Veda, notably from Gritsamada's hymn to Brihaspati, II.24. In this hymn Brihaspati is described driving up the cows, breaking Vala by the divine word, brahmaṇā , concealing the darkness and making Swar visible. The first result is the breaking open by force of the well which has the rock for its face and whose streams are of the... beyond the harms of Vritra and the Panis. We get the connection of the rivers and the worlds very clearly in I.62 where Indra is described as breaking the hill by the aid of the Navagwas and breaking Vala by the aid of the Dashagwas. 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 ...
... Cow of the many enjoyments; he wins the golden enjoyment, having slain the Dasyus he fosters (or protects) the Aryan varṇa ; Indra wins the herbs and the days, the trees and the mid-world; he pierces Vala and impels forward the speaker of the words; so he becomes the tamer of those who set against him their will in works, ( abhikratūnām )." We have here the symbolic elements of all the wealth won by... days, the earth, the heavens, the middle world, the horses, the growths of earth, herbs and trees ( vanaspatīn in the double sense, lords of the forest and lords of enjoyment); and we have as against Vala and his Dasyus the Aryan varṇa . But in the verses that precede (4-6) we have already the word varṇa as the hue of the Aryan thoughts, the thoughts that are true and full of light. "Indra, Sw... the crooked ones, vṛjinān , and are conquered by Indra's works or forms of knowledge, his " māyā "s by which, as we are elsewhere told, he overcomes the opposing " māyā "s of the Dasyus, Vritra or Vala. The straight and the crooked are constantly synonymous in Veda with the truth and the falsehood. Therefore it is clear that these Pani Dasyus are crooked powers of the falsehood and ignorance who set ...
... their cry that Brihaspati breaks Vala into fragments. As Vritra is the enemy, the Dasyu, who holds back the flow of the sevenfold waters of conscient existence,—Vritra, the personification of the Inconscient, so Vala is the enemy, the Dasyu, who holds back in his hole, his cave, bilam, guhā , the herds of the Light; he is the personification of the subconscient. Vala is not himself dark or inconscient... स सुष्टुभा स ऋक्वता गणेन वलं रुरोज फलिगं रवेण । बृहस्पतिरुस्त्रिया हव्यसूदः कनिकदद्वावशतीरुदाजत् ॥५॥ 5) He with his cohort of the rhythm that affirms, of the chant that illumines has broken Vala into pieces with his cry. Brihaspati drives upward the Bright Ones who speed our offerings; he shouts aloud as he leads them, lowing they reply. एवा पित्रे विश्वदेवाय वृष्णे यज्ञैर्विधेम नमसा... hostile powers, scanty and bounded in its scope. 3 But this Truth-consciousness manifested in man is capable of being again veiled from him by the insurgence of the powers that deny, the Vritras, Vala. The Rishi therefore prays to Brihaspati to guard it against that obscuration by the fullness of his soul-force. The Truth-consciousness is the foundation of the superconscient, the nature of which ...
... is a secret knowledge Page 190 and a great light of truth; prisoned by this evil is an infinite content of good; in this limiting death is the seed of a boundless immortality. Vala, for example, is Vala of the radiances, valaṁ gomantam , his body is made of the light, govapuṣaṁ valam , his hole or cave is a city full of treasures; that body has to be broken up, that city rent open, those... with the gods of Light. "Let there be that ancient friendship between you gods and us as when with the Angirases who spoke aright the word, thou didst make to fall that which was fixed and slewest Vala as he rushed against thee, O achiever of works, and thou didst make to swing open all the doors of his city" (VI.18.5). At the beginning of all human traditions there is this ancient memory. It is Indra... discovery of that Truth; what is meant by the footed and hoofed wealth and the field or pasture of the Cow. We begin to see what is the cave of the Panis and why that which is hidden in the lair of Vala is said also to be hidden in the waters released by Indra from the hold of Vritra, the seven rivers possessed by the seven-headed heaven-conquering thought of Ayasya; why the rescue of the sun out of ...
... Odysseus in the Odyssey, stolen by Hermes from his brother Apollo in the Homeric hymn to Hermes. They are the cows concealed by the enemy Vala, by the Panis; when Madhuchchhandas says to Indra, "Thou didst uncover the hole of Vala of the Cows", he means that Vala is the concealer, the withholder of the Light and it is the concealed Light that Indra restores to the sacrificer. The recovery of the lost... of the horses (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 ...
... on the mountain, didst uncover the lair of Vala the luminous, Thee the gods entered unfearing & protected.” Indra, the dweller on the mountain of being, he who established in Swarga looks ever upward, has, to assist the strivings of man, uncovered the lair of Vala the luminous. Who is Vala the luminous? Does gomat mean the fellow who has the cows & is Vala a demon of cloud or darkness afflicted with ...
... 131 In the Rigveda we have Indra uncovering "the hole of Vala of the Cows" and Indra opening "the pen of the Cow and the Horse, like a city" 132 The true sense here not only of the Rigvedic pur, translated "city", but also of the Rigvedic "hole" 132 Who was Vala and what were the Cows hidden in his hole? Burrow's own comment on the hymn... slain" and lying "shattered all around Vailasthāna"? 133 Vala is the chief of the Dasa-Dasyu demons named Panis 133 The Panis are Vala's followers when they withhold the cows and Vritra's when they withhold the waters 133 Indra is named both "Vala-slayer" and "Vritra-slayer" 133 Brihaspati also breaks open cities ...
... 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 वरं जरित्रे ...
... coming first into birth from the great Light in the Supreme other, seven-mouthed, multiply-born, seven-rayed, dispelled the darknesses; he with his best that possesses Stubha and the Rik broke Vala into pieces by his cry. Shouting Brihaspati drove upwards the bright herds with speed the offering and they lowed in reply.' (IV.50.4&5). And again in VI.73.1&3 we have the following: 'Brihaspati... hymn of Madhuchhandas (I.II.5) we have this striking image that gives a clue to all the variations of the legend, while addressing Indra, 'Oh lord of the thunderbolt, thou didst uncover the hole of Vala of the Cows; the gods, unfearing, entered speeding (or putting forth their force) into thee.' In order to understand the deeper secret of the Veda, this legend of the lost Cows and of the Angirasa... of light. This covering is the Night of Darkness, but there is in it a secret light, which is the cherished possession of the forces of darkness, described as Dasyus and Panis, of whom Vritra and Vala are the Chief leaders. This is the distinctive feature of the Vedic idea of evil and darkness. For in this view, evil and darkness have in their deepest profundities their own cure. It is true that ...
... are, they make no use of the coveted wealth, "preferring to slumber." Their fortress breached, their slumber broken, the impious hosts rush behind their chief, Vala, who comes out raging from his hole in the mountain. Brihaspati breaks Vala into pieces with his triumphant cry. Agni burns. Indra smashes up the strong places of the hill. Many thousand companies of the robbers of the Deep are crushed... road to their country was beset with peril. For this home of the Dasyus, which they themselves describe as the world of falsehood beyond the bound of things, is the stronghold of the Panis, the lair of Vala, the Titan. Who among the god kind is capable of guiding the others to the secret places of the confiners? Sarama. For she is the Intuition who "leads in the search for the radiant herds." On the way ...
... nature of its "fortified cities". The strongholds of the enemies are often referred to as those of Vala whom modern scholars would be inclined to take for a Dravidian chief. Thus we find the verses in Sri Aurobindo's translation: 22 "O lord of the thunderbolt [Indra], thou didst uncover the hole of Vala of the cows [valasya gomatah]" (I.11.5). "So in thy ecstasy of the Soma thou didst break... city" (VIII.32.5). "That is the work to be done for the most divine of the gods; the firm places were cast down, the fortified places were made weak; up Brihaspati drove the cows,... he broke Vala..." (II.24.3). There is the repeated indication here that what the Rig-vedics were after were pens of cows and horses, especially those of the former and that it is the pen that is "like a city ...
... Aurobindo's statement: 21 "It is not with physical weapons but with words that Indra fights the Panis (VI. 39.2), panīn vacobhir abhi yodhad indrah". Also in connection with another enemy of the Aryans, Vala who is the "coverer" as Vritra is the "obstructor", Indra uses no weapon. His martial achievement is related to the term brahman in the neuter gender, which, according to Macdonell, 22 signifies... 24.3 in its closing portion tells us of divine action: "...the firm places were cast down, the fortified places were made weak; up Brihaspati drove the cows (rays), by the hymn (Brāhmaṇa) he broke Vala, he concealed the darkness, he made Swar visible." 24 Here the story is linked with Indra no less than Brihaspati, for the Rishi addresses them jointly. And we may observe that "fortified places" which ...
... of which we have already quoted, we read of divine action: "....the firm places were cast down, the fortified places were made weak; up Brihas-pati drove the cows, by the hymn (Brāhmaṇā) he broke Vala, he concealed the darkness, he made Swar visible." 43 Here a spiritual Light (Swar, which stands for a luminous 38. Op. cit., 135. 39. Op. cit., p.222. 40. Ibid. 41. Ibid., p... its rays (gavah, which means both "cows" and "rays"), seems to be revealed, and an occult Darkness that walls-in from inner sight the divine radiances appears to be shattered by the sacred Mantra. Vala, surely, cannot be a Dravidian chief, he must be a supernatural being: it is in the fitness of things that his firm or fortified places, his strongholds, should fall to the impact of a hymn by Brihaspati ...
... ) , 16 Ur, Standard of, 73 Royal tombs of, 54 Uruwana, 31,89 Usha 16,39,134 Vāhana, 42 vājayanta, 86 Vala, 109, 120, 121, 131, 133 Valahan ("Vala-slayer")* 133 Vailasthāna, Vailasthānaka. 131, 133 Vaishya, 114 Vamadeva, 42, 108 Varasikhas, 128 Varchin, 110, 125, 127 Varin, 87 ...
... 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 ; they possess the divine Light, they act by it with the divine force; they... seven-mouthed, seven-rayed ( saptāsyaḥ saptaraśmiḥ ), by his cry dispelled the darkness; he by his host with the Rik and the Stubh (the hymn of illumination and the rhythm that affirms the gods) broke Vala by his cry." It cannot be doubted that by this host or troop of Brihaspati ( suṣṭubhā ṛkvatā gaṇeṇa ) are meant the Angiras Rishis who by the true mantra help in the great victory. Indra is also ...
... "That is the work to be done for the most divine of the gods; the firm places were cast down, the fortified places were made weak; up Brihaspati drove the cows (rays), by the hymn ( brahmaṇā ) he broke Vala, he concealed the darkness, he made Swar visible"; not only are we told in V.31.3, "He impelled forward the good milkers within the concealing pen, he opened up by the Light the all-concealing darkness";... are numerous; I will only cite a few that are typical. We have in one of the hymns that speak at length of this legend, I.62, "O Indra, O Puissant, thou with the Dashagwas (the Angirases) didst tear Vala with the cry; hymned by the Angirases, thou didst open the Dawns with the Sun and with the Cows the Soma." We have VI.17.3, "Hear the hymn and increase by the words; make manifest the Sun, slay the ...
... growths", Blake's "forests of the night". That Blake carried this passage in his mind and even linked it with the mount's "brightness" which is elsewhere in Milton is obvious from the lines which in Vala or The Four Zoas refer to the Zoas in general and, in particular, to Urizen in his unfallen state within the Heaven of Eternal Humanity: "Tho' this bright world of all our joy is in the Human... and "eye" in Book VI. Christ's chariot, when he went against Satan, was convoyed by "four Cherubic Shapes", and their bodies and wings were all "set with eyes" and 81.Keynes, ed. cit.,p. 272 ( Vala or The Four Zoas, Night the First, 11.302-303). 82. L1. 56-57. Page 79 every eye Glar'd lightning, and shot forth pernicious fire Against th'accurs'd... 83 ...
... Indra comes down to help with the thunderbolt in which enter the powers of all the gods. Indra is the hero and fighter, and the battle is waged against certain powers, the Dasyus and the Panis and Vala. Sarama, the heavenly hound runs forward and finds 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... ritasyapanthah. 7 In its search it finds that our life is a battle between the powers of Light and the powers of Darkness, between the Gods who are the immortals and adversaries of various names, Vritra, Vala and the Panis and Dasyus and their Kings. To fight successfully, the Yogi is required to seek the help of the powers and beings of light and to build the way of ascent to the goal. There are four ...
... behind this ignorance is a secret knowledge and a great light of truth; prisoned by this evil is an infinite content of good; in this limiting death is the seed of a boundless immortality. Vala, for example, is Vala of the radiances, his body is made of the light, his hole or cave is a city full of treasures; that body has to be broken up, that city rent open, those treasures seized. This is the work ...
... broken down by his blows the walls that limit, he has given the Dawns to be possessed by the Aryan," aryapatnīr uṣasaś cakāra (VII.6.3-5). The Rivers and Dawns when in the possession of Vritra or Vala are described as dāsapatnīḥ ; by the action of the gods they become aryapatnīḥ , they become the helpmates of the Aryan. The lords of the ignorance have to be slain or enslaved to the Truth and ...
... 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 ...
... before us---- Our life is a battle between the powers of Light and Truth, the Gods who are the Immortals and the powers of Darkness. These are spoken of under various names as Vritra and Vritras, Vala and the Panis, the Dasyus and their kings. We have to call in the aid of the Gods to destroy the opposition of these powers of Darkness who conceal the Light** from us or rob us of it, who obstruct ...
... sloka. In return he asks them to give victory. Always in the Veda there is the idea of the spiritual battle as well as the outer struggles of life, the battle with the jealous forces of Nature, with Vala, the grudging guardian of light, with the great obscuring dragon Vritra & his hosts, with the thieving Panis, with all the many forces that oppose man’s evolution & support limitation and evil. A great ...
... though the tide is receding. Sraddha finds no food to grow upon. Page 828 स सुतः पीतये वृषा सोमः पवित्रे अर्षति विन्घन् रक्षांसि देवयुः । The opposition is now no longer from Vritra, Vala, the Dwayavins, but from the Nidah & the Rakshas,—in reality however from the Rakshas giving the others their opportunity. After a long interruption Kamananda is beginning again to be active ...
... The third is that our life is a battle between the powers of Light and Truth, the Gods who are the Immortals and the powers of Darkness. These are spoken of under various names as Vritra and Vritras, Vala and the Panis, the Dasyus and their kings. We have to call in the aid of the Gods to destroy the opposition of these powers of Darkness who conceal the Light from us or rob us of it, who obstruct the ...
... light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi fights man by his weaknesses, and others too assail, each with his proper evil. Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse,—an impious host who are jealous of their ...
... 30.The Future Poetry, p. 127. 31.Op. cit., pp. 605-606 (A Vision of the Last Judgment). 32.Ibid., p. 664 (Jerusalem, Ch. 2, plate 38, II. 17-20). 33.Ibid, p. 355-356 (Vala, or The Four Zoas, Night the Eighth,LL . 561-563, 576578,580-583). 34.Ibid, p. 709 (Jerusalem, Ch. 3, pL. 71,LL.15-19). 35.Ibid., p. 160 (The Marriage of Heaven and Hell, A Song ...
... 223, 231,232,233,234, 237,238,239,241,242,253,255, 256,258,263,268 Udanadan,Udan-Adan, 162,241,243 Upanishads, 4,146 Urim, 63 Urthona, 141,142,174,180,213 Vala or the Four Zoas, 79,155 Vaughan, 48 Vision of the Last Judgment, A, 152 Visions of the Daughters of Albion, The, 232 Voids, Newtonian, 251 War in Heaven, 158-67 ...
... being physical: Ye ministers, to him who with the lightning smote, like a tree, the rain-withholding Vrtra... Ye ministers, to him who smote Drbhika, who drove the kine forth, and discovered Vala... Him who did Urana to death, Adhvaryus! though showing arms ninety-and-nine in number; Who cast down headlong Arbuda and slew him, - speed ye that Indra to our offered Soma. Ye ministers ...
... 375 Ur, 245 Uralic languages, 278 Urarja, 329, 332 Uttar Pradesh/U.P., 239, 240 Vadhryasva, 289-90 vajra, 196 Vaksu (Oxus), 284 Vala, 196, 332 Valakhilya, 295, 397-8 Vamadeva, 414 Vangrda, 332-3 Varcin, 207-8, 330, 332, 333, 370 Varin, 282 Varkana, 294 varna, 339-40 Varuṇa ...
... that the recovery of the lost Sun and the lost cows is effected, for we have the explicit statement in X.62.2, rtenābhindan parivatsare valam, 'by the truth, in the revolution of the year, they broke Vala', or as Sayana interprets it, 'by sacrifice lasting for a year'. This passage certainly goes 5. Ibid. pp. 430-31. Page 80 far to support the Arctic theory, for it speaks of a yearly ...
... herds of the Sun, the kine of Helios slain by the companions of Odysseus in the Odyssey, stolen by Hermes from his brother Apollo in the Homeric hymn to Hermes. They are the cows concealed by the enemy Vala, by the Panis ...' ,63 In modem imagery we would speak of the rays of Truth covered by the coat of falsehood, the rays of Light shrouded by the dense mantle of Darkness, coming out of their covering ...
... travel on the path of the truth," panthām rtasya yātave tam īmahe. It is by the power of the Soma that the hill in which herds of treasures of light are concealed is broken open, and sons of darkness, Vala and Dasyus, are overthrown. But along with the Soma wine, it is the Word that the Angirasas possess. The Angirasa rishis are brāhmanāsa pitrarah somyāsah, 34 the fathers who are full of the Soma ...
... highest knowledge and they also aim at inspiring increasing number of people to apply that knowledge in fighting battles of life. As the Veda is an account of the inner battle of life with Vritra Vala and Panis, even so Puranas give an account of the battle between Gods, Devas and their enemies Asuras, Rakshasas and Pishachas. As the Veda speaks of immortality as the goal, even so Puranas speak ...
... India was required to say the following prayer before beginning his study: "May my limb (Anga), organs of speech (Vanya), vitality (Prana), eyes (Chankhus), ears (Srotra), strength (Vala) and all other organs (Indriyas) be nourished and perfected; all these are means to the realization of the Infinite. May I not deny the Great One and may not the Great One forsake me. May I acquire ...
... the river of heaven & over it by the path of the divine Truth into the ineffable wideness. It is described also as a battle against individual enemies or groups of enemies, a Vritra, the Coverer, a Vala, the wall of concealment who fences in the Light, Panis, lords of sense-activity who intercept the herds of the divine Rays & pen them up in the obscure cavern of our unexpressed being behind this outward ...
... well as the contents of their nervous & affective parts & to develop again & more perfectly the mental trikaldrishti. Power, rupa, samadhi are still in the stage of struggle, samarana , against the Vala & Vritra opposition. The mental perceptions, as distinguished from the nervous, have begun again to act, but as yet there is not the renewal of the general mental illumination which is necessary ...
... Tearers, Devourers, Confiners, Dualisers, Obstructers, as their names indicate, powers that work against the free and unified integrality of the being. These Vritras, Panis, Atris, Rakshasas, Sambara, Vala, Namuchi, are not Dravidian kings and gods, as the modern mind with its exaggerated historic sense would like them to be; they represent a more antique idea better suited to the religious and ethical ...
... might indeed go farther and inquire whether there was not some original connection between the hero Bellerophon, slayer of Bellerus, who rides on the divine Horse, and Indra Valahan, the Vedic slayer of Vala, the enemy who keeps for himself the Light. But this would take us beyond the limits of our subject. Nor does this interpretation of the Pegasus legend carry us any farther than to indicate the natural ...
... धन्व इव—as over a desert. विं न पाशिनः विं = manifestation पाश = παχύς, पाषाण — material powers—so धन्व. 2 वृत्रखादः. Piercing; breaking through—खाद् —cf खन् etc. अवखाद्. वलंरुजः Breaking Vala, the wall अभिस्वरे S. आभिमुख्येन प्रेरणे—I take it in the ordinary sense of स्वर—Indra & the Word. 3 कुल्या—कृत्रिमसरितः The usual covert simile of cows & waters. 4 तुजं putting forth force—force ...
... and milk the teat of the honey of delight; a triple refuge, a triple way of then Light. [VII.101.1,2] He discovered and drove upward the herds of light that were in the Secrecy and cast downward Vala; the luminous planes of heaven were fixed and fortified, made firm so as never to be thrust away. [VIII.14.8,9] O Soma, ascending beyond the three luminous worlds thou blazest. [IX.17.5] In his ...
... But the conception of this hymn belongs to a stage in our inner progress when the Panis have been exceeded and even the Vritras or Coverers who seclude from us our full powers and activities and Vala who holds back the Light, are already overpassed. But there are even then powers that stand in the way of our perfection. They are the powers of limitation, the Confiners or Censurers, who, without ...
... The Maruts as life-powers attaining to full thought-knowledge; they help Indra to break the cloud or coverer, Vritra, and pour out the waters of Truth and also to bring the light hidden by Vala, that of the hidden sun. Here the two ideas are combined in another image. × Man lives in the physical ...
... chittakasha. The obstacle to stability of clear images persists in the Akasha. Script — The wall of the Restrainers is beginning to break down again. Nor is it, as before, the wall of Vala shutting out the light, still less the veil of Vritra preventing the activities. Anima Agni is now manifesting in all the seven planes of consciousness of the physical being with a reference back ...
... all these powers by the luminous and flaming descent of the suns of the Supermind and the release of the eighth Sun of Truth hidden in the Earth, in the darkness of the Inconscience, in the cavern of Vala and his Panis, this is the first step towards the restoration of the Earth Mother to her own divinity and the earth-existence to its native light, truth, life and bliss of immaculate Ananda. Page ...
... (4) He of the sun-world by stanzaed hymn and perfect verse with the seven nine-rayed sages rent by his cry the mountain; O Indra, O Puissant, thou with the ten-rayed travellers of the path torest Vala into pieces by thy cry. (5) Hymned by the Angirases, O potent god, thou laidst open the darkness by the Dawn and the Sun and the herd of the rays. O Indra, thou madest wide the tops of earth and ...
... not for a moment refer to the Dravidian races,—I am, indeed, disposed to doubt whether there was ever any such entity in India as a separate Aryan or a separate Dravidian race,—but always to Vritra, Vala & the Panis and other, primarily non-human, opponents of the gods and their worshippers. The new interpretations given to Vedic words & riks seem to me sometimes right & well grounded, often arbitrary ...
... most divine of the divine gods is the thing to be done; all that was firm, fell to pieces, all that was strong and hard, grew malleable and soft; he drove upward the cows of light, he broke the wall, Vala, by the soul-thought, Page 255 he concealed the darkness and made the Heaven of mind visible to our eyes. (4) The stone-faced pit that Brahmanaspati cleft open in his force, whose flowing ...
... conclusion about the Tyger's nature. In fact, the only straight evaluation which she essays of the poem's character has quite the opposite result. It is a bit of 12.Keynes, erf. c it., p. 311 (Vala, or the Four Zoas, Night the Fifth, 11.223-225). 13. Op. cit., p. 428. Page 26 magnificent literary insight: 14 "Nor must we overlook, in analyzing the meaning of the text, all ...
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