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Vritra Ahi Vritra Vritras : in Veda, the Coverer who holds back the Light & the Waters, it hides from us our full powers & activities. Vritra, the Serpent (Ahi), is the grand adversary, for he obstructs with his coils of darkness all possibility of divine existence & divine action. Indra, the king of the gods, is constantly at war with him. The Vritras are powers & forces of Vritra that fulfil his function.

85 result/s found for Vritra Ahi Vritra Vritras

... death in the same period of terrestrial evolution. It is difficult to accept in their mass Mr. Aiyar's reasonings and conclusion, but he has at least thrown a new light on the great Vedic mythus of Ahi Vritra and the release of the seven rivers. His interpretation is far 6. Ibid., p. 170. The short phrases quoted before this passage come from pp. 170 and 168. Page 81 more consistent ...

... Aditya, 39 Afghānistān, 7, 8, 14, 68, 76, 86, 98, 118 Aghnyā, 42 Agni, 39, 40, 41, 42, 46, 86, 114 Agrawal, D.P., 2fn. Agrawala, V.S., 130fn. Ahi Vritra, 81 Ahura, 34 Aila outflow, 15, 16 Airiyānam vaējo, 12, 17, 77, 82, 83 Aitareya Brāhmaṇa, 86, 115 Aiyar, R. Swaminatha, 30, 43 Aiyar... 112, 116, 117, 126 Vendīdād, 35 Venkatesvara, S.K., 41, 44 Ventris, Michael, 49 Verethragan, 34 Verethragna, 34 Views and Reviews Vritrahan("Vritra-slayer"), 34, 133 Vritraghna, 34 Washburn, S.L., 21 Western Asia, 22, 23 Western historians, 1 Wheeler, Sir Mortimer, 2th., 4, 5 ...

... the whole Rik Sanhita. If Vritra and the waters symbolise the cloud and the rain and the gushing forth of the seven rivers of the Punjab and if the Angirases are the bringers of the physical dawn, then the Veda is a symbolism of natural phenomena personified in the figure of gods and Rishis and maleficent demons. If Vritra and Vala are Dravidian gods and the Panis and Vritras human enemies, then the... detail as such a lyric symbolism. Still, to make our case entirely firm it will be well to examine the other companion legend of Vritra and the waters which we have seen to be closely connected with that of the Angirases and the Light. In the first place Indra the Vritra-slayer is along with Agni one of the two chief gods of the Vedic Pantheon and if his character and functions can be properly established... divine path to the gods and of this journey the ascent of the Angiras fathers to the divine world of Swar is the type. Their journey of the sacrifice is also a battle, for it is opposed by Panis, Vritras and other powers of evil and falsehood, and of this warfare the conflict of Indra and the Angirases with the Panis is a principal episode. Page 242 The principal features of sacrifice are ...

... journey are removed have been described. Vritra is only a name for the obstacles in one's spiritual practice. Vritra means the coverer (derived from the root vr ) who keeps an aspirant in darkness. These blind forces of the lower plane do not allow the liglit of knowledge to dawn on the aspirant. Drinking the nectar of soma (delight) Indra kills Vritra, i.e., the forces of pure intelligence... spiritual discipline takes place by virtue of the bliss-power in the pure mind. It is with that power that a spiritual seeker overcomes all the obstacles and the downward pull of ignorance symbolised by Vritra and creates beautiful forms full of knowledge in the fullness of the Vast. In the first three riks the nectar-emitting light and pure thought-power of Indra have been invoked. Indra is a milch cow ...

... appear as mythological figures, demons who withhold the cows or waters of heaven..." 26 As withholders of heavenly waters they have Vritra for chief. Indra is named both Vritrahan, "Vritra-slayer", and Valahan, "Vala-slayer". Nor is Indra the only slayer of Vala and Vritra: the other gods have the same role, particularly Brihaspati. And in hymn VI. 73 we have a passage which is strongly reminiscent of... of Burrow's first verse. In Sri Aurobindo's version it reads: "Brihaspati who for man the voyager has fashioned that other world in the calling of the gods, slaying the Vritra-forces breaks open the cities, conquering foes and overpowering unfriends in his battles. Brihaspati conquers for him the treasures, great pens this god wins full of the kine, seeking the conquest of the world of Swar, unassailable;... sam te gāvas tama ā vartayanti, jyotir yacchanti." 29 Here Sri Aurobindo follows up with the footnote: "It cannot of course be disputed that gauh means light in the Veda e.g. when it is said that Vritra is slain gavā, by light, there is no question of the cow; the question is of the use of the double sense and of the cow as a symbol." Burrow's citations, probed below the surface, lose the ...

... fanciful, as can be demonstrated by a straight look at the doings of the Rigvedic demon Vritra. Chattopadhyaya 10 writes: " 'Vritra' literally means the Obstructor, and is also described as ahi, literally 'serpent'." Then some Vedic texts are quoted telling what Indra did with Vritra: e.g., "He smote Vritra who encompassed the waters (vi. 20.2)" - "He slew the dragon hidden in the waters and obstructing... jyotiṣā tamah avindad gaapah svah. There are two great divisions of the Dasyus, the Panis who intercept both the cows and the waters but are especially associated with the refusal of the cows, the Vritras who intercept the waters and the light, but are especially associated with the withholding of the waters; all Dasyus without exception stand in the way of the ascent to Swar, and oppose the acquisition... made the seven rivers flow (i.32.12; ii.12.12)". It should be clear that Indra is winning for his worshippers some boon for their own lives, some boon of light and happiness obstructed by the demonic Vritra. Here even the "sky" is involved and a "mountain" comes into the picture and the released waters go towards some "ocean". How can such verses be twisted à la Kosambi to signify that the invading ...

... fore­knowledge: full of riches they move as to their own domain. (13) Indra, the inviolable, with the help of the bones of Dadhichi (strong formations of settled intelligence) slew the ninety-nine Vritras, the Coverers. (14) He sought the head of the Horse that lay sheltered in the hills and found it in the lake growing reeds (honeyed delight). (15) Indeed here he recognised the... (2) The twin bright carriers bring near unto us lndra of indomi­table might and also the Hymns of the seers and the sacrifices of men. (3) Take thy seat in the chariot, O slayer of Vritra the Coverer, the twin bright steeds have been yoked by the Supreme Word; may the stones, pressing out the wine of Delight by their perfect utterances, turn thy happy mind downward here. (4) ...

... of the अपस्, children of our works, & श्रुत्यं “having the श्रुति or divine hearing, inspiration, knowledge”. II.30. 1 Savitri—Indra Ahighna, the Waters 2 Vritra, Aditi, the Waters. 3 Indra, Vritra. 4 Brihaspati, Indra, Vritra. 5 Indra 6 Indra, Soma 7 Indra 8 Saraswati Marutvati, Indra 9 Brihaspati or Indra & Brihaspati. 10 Brihaspati. 11 Maruts. Page 473 II.31. 1... must be the same as in 1. जलाषः 8 कल्मलीकिनं S. ज्वलंतं—fanciful etymology 10 “निष्कं” यजतं विश्वरूपं अर्हन् S. अर्चनार्ह. अभ्वं— either “destroyest all this shapeless force” of the Vritras etc दयसे or “dividest into form the chaos or Night from which the universe is born” दयसे = to give, to destroy. Cf I.10.6. वसु दयमानः 11 नि वपंतु attack, assail or cast down. 12 कुमारः. Probably... rushers, धुनयः, धूतयः, sweepers on of things. “अर्थं” goal of movement—यंत्यर्थं, 3 मिहं—rain or mist cf मिहं वपंति (Maruts) VIII.7.4 4 अश्रा (तपुषा) stone = वज्र—(5) दिवो अश्मानं “असुरस्य” for Vritra, but may here mean Strong one— 4-5 “शत्रुं” to be killed “तोकस्य सातौ तनयस्य भूरेः” “अर्धं कृणुतादिंद्र गोनां” all by the stone of heaven hurled down from above. 4 ‘वृकद्वरसो’ of the असुरस्य ...

... death in the same period of terrestrial evolution. It is difficult to accept in their mass Mr. Aiyar's reasonings and conclusions, but he has at least thrown a new light on the great Vedic mythus of Ahi Vritra and the release of the seven rivers. His interpretation is far more consistent and probable than the current theory which is not borne out by the language of the hymns. Taken in conjunction with ...

... the Rishis are able to get through the ten months, but this thought once found they become assured of the protection of the gods and pass beyond the assault of the evil, the harms of the Panis and Vritras. This Swar-conquering thought is certainly the same as that seven-headed thought which was born from the Truth and discovered by Ayasya the companion of the Navagwas; for by it, we are told, Ayasya... worlds of crookedness, that is to say of the falsehood,—the ṛtam or Truth being the straight, the anṛtam or Falsehood the crooked,—because they are exposed to the harms of the undivine powers, Vritras and Panis, sons of darkness and division. They now become forms of the truth, the knowledge, vayunā , agreeing with outer action and this is evidently Gritsamada's carato anyad anyad and his yā... not merely the wealth of the Dravidians conquered by invading Aryan tribes, nor even merely images of the physical Dawn, its light and its swiftly moving rays and the darkness of which the Panis and Vritra are the defenders not merely the darkness of the Indian or the Arctic night. We have even been able to hazard a reasonable hypothesis by which we can disentangle the real sense of this imagery and ...

... g), that attains the rites and is friendly to (Indra) who gives joy (to the sacrificer). Page 259 8) "Drinking of this, O thou of many actions, thou becamest a slayer of Vritras (i.e. enemies led by Vritra) and didst protect entirely the fighter in the fights. 9) "O Indra of many actions, for enjoyment of riches we make thee abundant in food who art strong in the battles. 3 10)... luminous intuition, when she comes on their track to the cave of the Panis. 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... continues Madhuchchhandas, that Intelligence is already thus rich and variously stored we seek to increase yet more its force of abundance, removing the Restrainers as well as Page 264 the Vritras, so that we may have the full and assured possession of our riches. For this Light is, in its entire greatness free from limitation, a continent of felicity; this Power is that which befriends the ...

... Mantra to impel our thoughts. So too the enemies in the Veda are spoken of as robbers, dasyus , who steal the cows, or Vritras and are taken literally as human enemies in the ordinary interpretation, but Vritra is a demon who covers and holds back the Light and the waters and the Vritras are his forces fulfilling that function. The Dasyus, robbers or destroyers, are the powers of darkness, adversaries... explicit statement of the Rishis about the inner sense of their symbols, interpret in the same sense the significant legends and figures on which they constantly return, the conquest over Vritra and the battle with the Vritras, his powers, the recovery of the Sun, the Waters, the Cows, from the Panis or other Dasyus, the whole Rig Veda reveals itself as a body of doctrine and practice, esoteric, occult, spiritual... mystic doctrine. 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 ...

... that victory is the ancient, primal achievement set as a type of the luminous Ancestors for the mortality that was to come after them. It was the conquest of the powers of the circumscribing Night, Vritras, Sambaras and Valas, the Titans, Giants, Pythons, subconscient Powers who hold the light and the force in themselves, in their cities of darkness and illusion, but can neither use it Page 61... and the goal reached by the same means and through the same companionship with the gods of Light. At the beginning of all human traditions there is this ancient memory. It is Indra and the serpent Vritra, it is Apollo and the Python, it is Thor and the Giants, Sigurd and Fafner, it is the mutually opposing gods of the Celtic mythology; but only in the Veda do we find the key to this imagery which conceals ...

... manifested, the base of sacrifice in the soul includes all the various planes of our being.The Divine Force, the Angiras, the puissance of Seer Will and the Son of Strength overpowering the Panis and Vritras, effects this completeness. 6) He is the envoy & effects the great commerce between earth & heaven, bringing the gods down from the higher planes so that they may be manifested in man in the terrestrial... our labours that drip their fruit combine together), protects for the giver his attaining (or movement). 3) Yea, let all creatures born (be able to) say, "Up Agni comes into being, slayer of Vritras, conqueror of our wealth in battle after battle." 4) He whose messenger thou art to his home, thou takest his offerings on their journey (or, takest his offerings on thy journey to be eaten by ...

... Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers." Among the Sons of Darkness is Vritra the Python, the grand Adversary, "for he obstructs with his coils of darkness all possibility of divine existence and divine action." Vritra the Besieger prevents the sevenfold Waters of Truth from flowing down upon the earth-consciousness in which we mortals live. These... illumined-mind power, in possession of his brilliant horses." 1 Indra, the God-mind, smites the Coverer with his flashing lightnings. Indra's thunderbolt, made from the bones of Rishi Dadhichi, slays Vritra. At the same time a passage is cloven out on the mountain and all the seven rivers are released together and sent flowing down upon the earth. 1. Ashwa: Force, especially symbolic of... The seekers of Bliss and Immortality can now drink the Soma-wine from the uncovered well of honey, for they are now able to see Swar. But hidden in the waters, released by Indra from the hold of Vritra, the gods find visible the divine Power, Agni. Agni, the child of the earth's growths, called the child of the earth and heaven, with his companion gods and the sevenfold Waters, enters into the s ...

... Vritrahâ . S. says Vritra may mean either the Coverer or cloud, the Asura Vritra or simply the human enemy. The fixed epithet Vritraha must surely have always the same meaning; it refers always to the Serpent, Ahi Vritra. The battles spoken of in the hymn are those between Indra and Aryan men on one side and Vritra and his hosts who oppose them. ... strength; when he had slain Vritra, he released the waters, singing the song of illumination in the law of his self-empire. (11) Lo, these two great goddesses tremble with fear to thy wrath, when, O Indra, O Thunderer, by thy might, having the Maruts in thee, thou hast smitten the Coverer, singing the word of illumination in the law of thy self-empire. (12) Vritra terrified thee not by his shaking... Dhrishnave . S. “for the conqueror”. But dhrishnu , the violent one is a constant epithet and quality of Indra and his action. The wealth is won by Indra in the battle with the Vritras and Panis and given by him to the Aryan sacrificer. × Mada-chyutâ . S. “overthrowing the pride of ...

... another chapter. And associated with the Herds, the Dawn and the Sun are the Waters; for the slaying of Vritra with the release of the waters and the defeat of Vala with the release of the herds are two companion and not unconnected myths. In certain passages even, as in I.32.4, the slaying of Vritra is represented as the preliminary to the birth of the Sun, the Dawn and Heaven, and in others the opening... dealers or traffickers; but this significance is sometimes 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 the emergence of the hidden illuminations is only one of these. Force, the Horse, is as necessary as Light, the Cow; not only must Vala be reached and the light won from his jealous grasp, but Vritra must be slain and the waters released; the emergence of the shining herds means the rising of the Dawn and the Sun; that again is incomplete without the sacrifice, the fire, the wine. All these things ...

... आशसा—আশায় दात्रं scythe ? दिनस्य পুর্ব্বছিন্ন অথবা পূর্ব্ব সংগৃহিত काशिना—মুষ্ঠি Eighth Book: Ideas 76 1 Indra the Mayin with the Maruts. 2.3 Indra, the Maruts, Vritra. Breaking head, cleaving Vritra asunder, loosing the waters. Hundred-limbed Vajra समुद्रिया अपः Waters of the Ocean. 4 Winning of Swar by Indra & Maruts for Soma-drinking. 5 Indra Rijishin, Ojaswin, Marutwan ...

... takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole... but working without foundation, in a void, like secondhand glimpses of Sat in nothingness, in vacuum, in Asat; and, therefore, easily impaired, easily lost hold of, easily stolen by the Panis or the Vritras. All these defects Madhuchchhanda has noticed in his own experience; his prayer is for an inspired knowledge which shall be full & free & perfect, not marred even in a small degree by these deficiencies... ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within ...

... the human being aspires, which the gods are in constant battle with the Vritras and Panis to give to man are the herds, the waters and the Sun or the solar world, gā apaḥ svaḥ . The question is whether these references are to the rains of heaven, the rivers of Northern India possessed or assailed by the Dravidians—the Vritras being sometimes the Dravidians and sometimes their gods, the herds possessed... themselves and that the honeyed wave is brought flowing from them by Indra, its passage being cloven out on the mountains by the thunderbolt that slew Vritra. Again it is made clear that these waters are the seven rivers released by Indra from the hold of Vritra, the Besieger, the Coverer and sent flowing down upon the earth. What can these rivers be whose wave is full of Soma-wine, full of the ghṛta... construction upon such expressions. Obviously these are the waters of the Truth and the Bliss that flow from the supreme ocean. These rivers flow not upon earth, but in heaven; they are prevented by Vritra the Besieger, the Coverer from flowing down upon the earth-consciousness in which we mortals live till Indra, the god-mind, smites the Coverer with his flashing lightnings and cuts out a passage on ...

... formations which prevent his progress as the mental being. मायाः । This means mental formation, consciousness that creates forms. Both Indra & Vritra are मायिनः which does not mean deceitful; but the formations of Indra are mental & of the Truth, those of Vritra non-mental, sensory, physical & therefore full of illusions & falsehoods. Loud roared the lightning of this lord of abundance when the human... of the divine mind, and we see in the next line that it is in the worshippers अस्मे that the god-mind increases & overpowers the Dasyus. Cf also v. 10 where it is Indra as the human being who slays Vritra. अस्मे.अस्मासु & never as Sy. takes it = अस्माकं. 5) अपीवृतं । तिरोहितं ।। अहिं । असुरं मेघं वा ।। वीर्येण । सामर्थ्यभूतेन वज्रेण ।। Sy. The Asura placed in a cave, secret, hidden, concealed... trick with the word is entirely indefensible.The Great Water is the same महो अर्णः or महानर्णवः to which reference is made in I.3.12 & other hymns; it is the Vast Truth ऋतं बृहत् kept back from us by Vritra. 10) अरोरवीत् वृष्णाः अस्य वज्रः     अमानुषं यत् मानुषः निजूर्वात् । नि मायिनः दानवस्य मायाः     अपादयत् पपिवान् सुतस्य ।। वृष्णः । कामानां वर्षकस्येंद्रस्य ।। अमानुषं । मनुष्याणां रहितं यद्वा ...

... the obstructing powers or Vritras are her children, Danus, Danavas, Daityas, while Aditi is existence in its infinity and the mother of the gods. The Rishi desires a bliss fruitful in offspring, that is in divine works and their results and this is to be effected through the conquest of all the riches held in itself by our divided mortal being but kept from us by the Vritras and Panis and through the... the Panis be the powers that prevent the Truth from emerging out of the subconscient condition and that constantly strive to steal its illuminations from man and throw him back into the Night, and Vritra must be the power that obstructs and prevents the free movement of the illumined rivers of the Truth, obstructs the impulsion of the Truth in us, ṛtasya preṣā , the luminous impulsion, jyotiṣmatīm... 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). ...

... there are dualisers; there are confiners or censurers. But we are given also Page 24 many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi... They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver Page 27 of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech ...

... thousand horns because thou has strength of that, 0 Fire, thou precedest in puissance all others ". 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... the finding of that Truth. In X.62.3 the Angirasa seers "make the Sun ascend in heaven by the Truth"— Ritena Suryamarohayat divi.... In VII. 23. 3. Indra is said to " have killed many Vritras" and he obstructs by his might both heaven and earth. Some hymns that bear symbolic sense : It may be of interest to point out, in conclusion, certain hymns that evidently bear a spiritual... y spoken of as priests of the offering and in many passages it was undisguised by a non-human power or energy which presided over the sacrifice. "7 { 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 ...

... of thee we attain; a giver of largeness art thou, O Vritra-slayer. 20) दिस्तसि । दातुमिच्छसि । O giver of largeness, thy largeness give to us; not the petty bring, but the large only; the largeness it is that thou seekest to divide. 21) आभजस्व । समन्ताद्भगिनः कुरु । As the giver of largeness art thou known multiformly, O hero, O Vritra-slayer; enjoy us in our felicity. 22) बभ्रू । ... द्रुहो अपधायि. Sayana says “The wheel was wrested from Surya, the great doer of harm”! प्रभुतस्य द्रोग्धोः. An astonishing interpretation. The great evil-doer, injurer of the मनु is surely the demon, Vritra or another, who covers from us the waters, covers from us the disc of the Sun: of him the wheel now is uncovered, from him rapt away. It was अपिहितं, it is now अपहितं. All the ideas & expressions then... Want of literary perception & taste. For us, O Sun, make highest inspiration in the gods like a full & mighty day above us. 32 1) तु     Sy क्षिप्रं । अर्धं     समीपम् । O Indra, Vritra-slayer, come thou to our sphere, vast with vast expandings. 2) चित्र Sy चायनीय पूजनीय । चित्रिणीषु Sy चित्रकर्मयुक्तास्वस्मद्रूपासु प्रजासु । चित्रं Sy चायनीयं धनं । भृमिश्चिद् Sy भ ...

... ancient, primal achievement set as a type by the luminous Ancestors for the mortality that was to come after them. It was the conquest of the powers of the circumscribing Night ( rātrī paritakmyā ), Vritras, Sambaras and Valas, the Titans, Giants, Pythons, subconscient Powers who hold the light and the force in themselves, in their cities of darkness and illusion, but can neither use it aright nor will... 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 and the serpent Vritra, it is Apollo and the Python, it is Thor and the Giants, Sigurd and Fafner, it is the mutually opposing gods of the Celtic mythology; but only in the Veda do we find the key to this imagery which conceals... 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 the cave, the separation or choosing of the light out of the darkness is said to ...

... attaining (or movement). उत ब्रुवन्तु जन्तव उदग्निर्वृत्रहाजनि । धनंजयो रणेरणे ॥३॥ Page 138 3) Yea, let all creatures born (be able to) say, "Up Agni comes into being, slayer of Vritras, conqueror of our wealth in battle after battle." यस्य दूतो असि क्षये वेषि हव्यानि वीतये । दस्मत् कृणोष्यध्वरम् ॥४॥ 4) He whose messenger thou art to his home, thou takest his offerings ...

... dwells and gives less or greater room to the action and movements of the gods. When Indra would slay Vritra, he first prays to Vishnu, his friend and comrade in the great struggle, "O Vishnu, pace out in thy movement with an utter wideness," and in that wideness he destroys Vritra who limits, Vritra who covers. The supreme step of Vishnu, his highest seat, is the triple world of bliss and light, ...

... Brahmana forces are the priests of the Word, the creators by the divine rhythm. It is by 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;... opposition of 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 ...

... cannot be brought without actuality in the third & fourth. There are touches, Page 1302 not breaches.. The actuality in the third is being extended. But the Vritra has not yet been abolished. In the first two it is not the Vritra, but the vrika—except in the attahasya, brihat faith & ishwarabhava. Today is for the third chatusthaya & especially for knowledge & power, knowledge most, power s... Arogya persists in spite of contradictions which are diminishing in force. Ananda has to be insisted on psychically till the body acquires it; it is not only willing, but eager to admit it, but the Vritras stand in the way. Saundarya will emerge in a few days. The personal relation has to be established. It has to be established by Vani, script, thought & action. The telepathy therefore can now be... necessarily, also in enjoyment. Today & not later the Ananda will begin. More force is needed. The normal writing must improve. Force cannot come, because the enemy makes use of it,—not Indra, not Vritra, not even Pani, but the Rakshasa,—Rakshaswi. Therefore only the calm stable or even regular force comes. But Rudrani needs a powerful and rushing force for her work, not merely a swift, even and unfailing ...

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... hurters and haters; there are dualisers; there are confiners or censurers. But we are given also many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi... abundance of heaven is poured out for us and the sevenfold waters of the higher existence descend impetuously upon our earth because the coils of the obscuring Python, the all enfolding and all-withholding Vritra, have been cloven asunder Page 376 by the God-Mind's flashing lightnings; in the sacrifice the Soma wine is distilled and uplifts us on the stream of its immortalising ecstasy to the highest... repeat their achievement. They shape by the mind Indra's horses, the Ashwins' chariot, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech ...

... waters, which is the subject of the Vritra legend, is associated with the release of the cows which is the subject of the legend of the Angiras Rishis and the Panis and that both Vritra and the Panis are powers of the darkness. The cows are the light of the Truth, the true illumining sun, satyaṁ tad ... sūryam ; the waters released from the environing darkness of Vritra are called some times the streams... Breath and the heavenly lightning overthrow the established things, the artificial obstructions, kṛtrimāṇi rodhāṁsi , in which the sons of Darkness have entrenched themselves, and aid Indra to overcome Vritra and the Dasyus. They seem to be in the esoteric Veda the Life-Powers that support by their nervous or vital energies the action of the thought in the attempt of the mortal consciousness to grow or ...

... rendering of कृष्टिषु as men, has to take वृत्रं = आवरकाणां शत्रूणां; but वृत्रहा applied thus formally to the gods can mean only slayer of Vritra or at the most slayer of Vritra and his hosts. That Agni is, like Indra, Saraswati and others, a slayer of Vritra and releaser of the waters, there are several passages of the Veda to show, eg I.59.6, यं पूरवो वृत्रहणं सचंते । वैश्वानरो दस्युमग्निर्जधन्वाँ... attack on the path & the same battles are referred to here, they cannot be men, but must be Vritra-powers. The Dasyus are called दासीर्विशः, but not thus vaguely कृष्ठयः. उत probably brings in a new idea; not only is the sacrificer to be guarded in his march to the goal of the Page 562 Truth, but Vritra the Coverer and his hosts who withhold the wealth of the Truth must be slain so that wealth... quite wide in its connotation, not confined to a particular class of men. No one says "let men say", when he means "let the priests chant". The sense is "let all men born see and declare that Agni the Vritra-slayer has risen up into birth". The manifestation of the Flame is to be so great that the whole world will bear witness to it. There is no idea of chanting the hymn in ब्रुवंतु. Cf I.4.5, उत ब्रुवंतु ...

... physical siddhi and in the physical siddhi it must be on the saundarya especially, for all else is prepared for progress, even the secondary utthapana is now again under way. Only in the saundaryam is Vritra really powerful, & to a certain extent in the adesh-siddhi. Page 304 ...

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... jyotiṣā tamaḥ; avindad gā apaḥ svaḥ . There are two great divisions of the Dasyus, the Panis who intercept both the cows and the waters but are especially associated with the refusal of the cows, the Vritras who intercept the waters and the light, but are especially associated with the withholding of the waters; all Dasyus without exception stand in the way of the ascent to Swar and oppose the acquisition... Dasyus are 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 ...

... वोचं यं पूरवो वृत्रहणं सचन्ते । वौशानरो दस्युमग्निर्जधन्वाँ अधूनोत् काष्ठा अव शम्बरं भेत् ॥६॥ 6) I have spoken the greatness of the Bull to whom the Purus cling and he slays for us the covering Vritras. The universal Godhead and Flame has slain the Destroyers and hastened the waters on the way and broken down Shambara. Page 136 वैश्वानरो महिम्ना विश्वकृष्टिर्भरद्वाजेषु यजतो विभावा ...

... yield of the solar cows); they established in that which was born a firm abiding and in the cows the heroes (that is, the battling force was established in the light of the knowledge). "Indra, the Vritra-slayer, by those who were born (the sons of the sacrifice), by the offerings, by the hymns of illumination released upward the shining ones; the wide and delightful Cow (the cow Aditi, the vast and... before us (in the shape of the waters); take us over to the state of bliss that is the other shore of them. Warring in thy chariot protect us from the foe; soon, soon make us conquerors of the Cows. The Vritra-slayer, the Master of the Cows, showed (to men) the cows; he has entered with his shining laws (or lustres) within those who are black (void of light, like the Panis); showing the truths (the cows... Intuition manifesting before the Divine Mind as its forerunner when there is the emergence of the waters, the streaming movements of the Truth that break out of the hill in which they were confined by Vritra (verse 7); and it is by means of the Intuition that this godhead becomes our leader to the rescue of the Light and the conquest of the much wealth hidden within in the rock behind the fortress gates ...

... the hymn I.33 in which these distinctions are most clearly drawn and the battle of Indra and 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... . He has 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 ...

... streams of the "ghritam". These streams, says the Rishi, rise from the heart of things, from the ocean of the subconscient, hṛdyāt samudrāt , but they are confined in a hundred pens by the enemy, Vritra, so that they may be kept from the eye of discernment, from the knowledge that labours in us to enlighten that which is concealed and deliver that which is imprisoned. They move in the path on the... denials that may be opposed to the manifestation of the unmanifested, niryuvāṇo aśastīḥ . The word aśastīḥ means literally "not-expressings" and describes the detention by obscuring powers like Vritra of the light and power that are waiting to be revealed, ready to be called out into expression through the influence of the gods and by the instrumentality of the Word. The Word is the power that expresses ...

... (13) "The python-coils of restricting Law Could not restrain the swift arisen God". Sāvitrī, Book I, Canto 5. (13) The "python-coils" reminds us of Ahi-Vritra of the Rig Veda where it is symbolic of the coils of Ignorance enveloping the human being restricting his freedom and knowledge. Rig Veda. (14) "The divine-Dwarf towered ...

... maho arnas, ketuna, it seems to me, has a moral or intellectual significance. It would be easy to multiply passages of this kind. I am even prepared to suggest that the Vritras of the Veda (for the Sruti speaks not of a single Vritra but of many) are not—at least in many hymns—forces either of cloud or of drought, but Titans of quite another & higher order. The insight of Itihasa and Purana in these ...

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... 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, overpowers foes, wins great pens of cows, seeks conquest of the world of Swar ...

... say, what encircling mountain the waters break? (7). What have their mysteries of knowledge spoken to him? The waters went musing on the sin of Indra. It is my son who with his mighty weapon slew Vritra and loosed them forth. The poet speaks (8). In the rapture of the nectar-wine, a young goddess, thy mother cast thee forth; in the rapture she brought thee out with difficult labour. In ...

... Agni when they have broken through their opposers. Page 129 ध्नन्तो वृत्रमतरन् रोदसी अप उरु क्षयाय चकिरे । भुवत् कण्वे वृषा द्युम्न्याहुतः कन्ददश्वो गविष्टिषु ॥८॥ 8) They smite Vritra the coverer and pass beyond the two firmaments, and they make the wide kingdom their home. May the mighty One become in Kanwa a luminous energy fed with the offerings, the Steed of Life neighing in ...

... ss and all that transcends the cosmic consciousness. The conquest of immortality, the Vedic Rishis discovered, involved also a long and difficult battle with formidable powers, Dasyus, Panis, Vritra; and the courage and heroism required in this battle imparted to the Vedic Rishis intimate knowledge of the intricacies of the web of the world as also of the knowledge of inner means by which the... of the 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 ...

... downward path. Thus begins the quest for the "lost sun," the long "pilgrimage" of the descent into the inconscient, and the merciless fight against the dark forces—the "thieves of the sun," panis and vritras . pythons and giants hidden in the "dark lair" with the whole cohort of the usurpers : the dualizers, obstructors, tearers, and COVERERS. But the "divine worker," Agni , is aided by the gods and led... we do seem to find everywhere that ancient Memory of a great transmutative truth and its overshadowing, of the Quest, the battle of the heroes of Light against the evil forces, Indra and the snake Vritra , Apollo and the Python, Thor and the Giants, Sigurd and Fafner, but nowhere do we find so purely the totality of the Secret, and we are filled with wonder at these Vedic conquerors : They may not ...

... × 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. ...

... forces of Life that become forces of thought; they, upheld by Agni, prepare the action of Indra, the luminous Mind, who is for our life-powers their Rishi or finder of the Truth and Right. Indra slays Vritra, the Coverer, dispels the darkness, causes Surya to rise upon our being and go abroad over its whole field with the rays of the Truth. Surya is the Creator or manifester, Savitri, who manifests in ...

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... consciousness and a more or less complete union with the One and Divine or full emergence of the individual soul in the Absolute. The Vedic idea of the battle between gods and their adversaries, Vritra, Panis, and Dasyus is retained m the Purano-Tantric system, although names are different and the stories and legends of their battles as also their victories are varied and described in great ...

... von Schroeder, 374 votive jar (found at Dwaraka), 201 vrka, 293-7 Vrfcarfvaras/Vrikadvaras, 293-5 Vrtra/Vritra, 187, 188, 193, 196, 303, 327, 328, 331, 332, 334-7, 354, 358, 373, 374, 384, 394, 397 Vrtras/Vritras, 303, 348, 356, 358, 395 Vyarhsa, 329, 332, 333 Wackernagel, 294, 380 fn. war-chariot, see chariots Wasson,... Haumavarga, 209, 318-19 maya, 384-5, 388 pant, 207, 291-3, 346-9 Rasā/Ranhā, 284, 286 Saka, 320 Sambara, 296 Varuṇa, 395-6, 400-401 Vritra, 396 ewe (in the Rigveda), 345 Excavation at Mitathal and other explorations..., by S. Bhan, 224 Fairservis, W., 180 fn., 249 Falcon, 292-3, 303, 344 Falk, Harry ...

... the gods in their heaven, but also because it made ready the path by which man himself travelled to the home of the Truth. This journey opposed by the Dasyus, thieves, robbers, tearers, besiegers (vritras), was itself a battle. The giving was an inner giving. All the offerings of the outer sacrifice, the cow and its yield, the horse, the Soma were symbols of the dedication of inner powers and experiences... at once as a giving and worship, a battle and a journey. It was the centre of a battle between the Gods aided by Aryan men on one side and the Titans or destroyers on the opposite faction, Dasyus, Vritras, Panis, Rakshasas, later called Daityas and Asuras, between the powers of the Truth or Light and the powers of falsehood, division, darkness. It was a journey, because the sacrifice travelled from... he gives the white horse; he is the Son and he creates for man the Son. He is the Warrior and he brings to man the heroes of his battle. He destroys by his flame the Dasyu and the Rakshasa; he is a Vritra-slayer. Are we to see here the slayer only of mortal Dravidians or of the demons who oppose the sacrifice? He is born in a hundred ways: from the plants, from the tinder, from the waters. His parents ...

... way. 6 Thus begins the quest for the 'lost sun,' the long 'pilgrimage' of descent into the inconscient and the merciless fight against the dark forces, the 'thieves of the sun,' the panis and vritras , pythons and giants, hidden in the 'dark lair' with the whole cohort of usurpers: the dualizers, the confiners, the tearers, the COVERERS. But the 'divine worker,' Agni , is helped by the gods, and ...

... holy Laws" is declared, implying that in the act of his help the cause of divine justice has been served. In connection with Indra the destruction of the beings called "Vritras" is asserted. They are the brood of the arch-demon Vritra - they are enemy fiends, not enemy humans. In granting victory to Sudās in battle, Indra has fulfilled his fundamental mission: conquest over supernatural agents who,... killing Vritra. Have we not quoted Parpola speaking of "Indra's archenemy Vrtra" among those Dāsas he regards as mythological demons, 423 and are not the terms "Dāsa" and "Asura" interchangeable? 424 Does not the Rigveda refer to "the magic of the godless" in connection with Vritra (10,111,6) as well as ascribe "the charms of the enchanters" to Vritra and his allies (1,22,4)? 425 If Vritra still... rivalry with that of the 'human peoples' from Manu, with whom Indra identifies himself. This origin is "Danava". The term means "descended from Danu". As we saw from 1,32,9, Danu is the mother of Vritra - Vritra who, according to Parpola, is "the demon" constituting "Indra's archenemy". This demon is á-mānuṣa. Thus the latter term cannot simply signify not belonging to the Aryan 325. P. 222. ...

... passing mention or concession to less current psychological renderings. He mentions, for instance, but not to admit it, an old interpretation of Vritra as the Coverer who holds back from man the objects of his desire and his aspirations. For Sayana Vritra is either simply the enemy or the physical cloud-demon who holds back the waters and has to be pierced by the Rain-giver. A second element is ...

... Truth-Consciousness which build up the harmony of the worlds and in man his progressive perfection, so the influences that work against these objects are represented by hostile agencies, Dasyus and Vritras, who seek to break up, to limit, to withhold and deny. Varuna in the Veda is always characterised as a power of wideness and purity; when, therefore, he is present in man as a conscious force of the ...

... Light and all radiances proceed from her. Psychologically, Aditi is the supreme or infinite Consciousness, mother of the gods, in opposition to Danu or Diti, 1 the divided consciousness, mother of Vritra and the other Danavas—enemies of the gods and of man in his progress. In a more general aspect she is the source of all the cosmic forms of consciousness from the physical upwards, the seven cows, ...

... hampered by certain negations which cannot break down Page 503 the progress but seek to limit & occasionally to suspend it. The Nidah are stronger than the Vritras, & this in itself is a significant indication of progress. Vritra, however, is still strong in the fourth & fifth chatusthaya[s] &, to a much less extent, in the sixth & seventh. The intimations of the seventeenth are as yet being... been placed over the siddhi, through which however it is still entirely visible. Reject the conditions of struggle imposed by the Dwayavins who are now replacing the Nidah as they replaced the Vritras & Atris. A little of the lower activities has been taken up by them, to be afterwards dropped. It has been shown that the personal Power can prevail over the opposition & in its development... n of new movement, clouding the obstruction of old for a time, devouring the actual impairing of what has been acquired. In this sense the clouding is a fact, but it is done by the Nidah, not the Vritras. Page 586 2 August 1914 Script The immediate struggle is almost over & the natural march of the siddhi is being resumed, a march not unhampered but gaining strength & richness ...

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... 17. Ibid., pp. 6-7. 18. Mystic Approach to the Veda and the Upanishads, p. 27. Page 203 of Vritra as the Coverer who holds back from man the objects of his desire and his aspirations. For Sayana Vritra is either simply the enemy or the physical cloud-demon who holds back the waters and has to be pierced by the Rain-giver." 19 . After Sayana ...

... difficult to establish as a normally working practical view applied to every little detail of thought, feeling, action & event is that of the undivided Ishwara, who is at once fulfiller & opponent, Deva & Vritra. It is the relics of the Dwayavin consciousness that are the strength of the remnants of subjective Asiddhi. Trikaldrishti is now active, both telepathic & decisive, but without ritam of time... Ideality is accomplished, but has to be imposed on the whole physical consciousness. The siddhi of the mental & nervous dominating the physical are already complete, but they are veiled by Krishna as Vritra in order that they may not interfere with the enlightenment of the isolated physical consciousness. Page 800 3) good Tuesday (chitra)— ie this movement will be complete by Tuesday. ... in spite of all obstruction with a limited & indecisive rapidity. Ishwaradarshana is passing through the stage of Vritratwa after its final emergence. It is there but often concealed by the Vritra effort to restore the old bhavas of the darshana with a view to entire denial of all darshana. But this is now impossible. Page 801 Jagrad Rupa—Bahirdarshi At night Akasha Inkstand ...

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... 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 of the Vedic knowledge. The thought by which the swar is conquered is the seven-headed thought... attain to the secret well of honey and pour out the bellowing fountains of sweetness in manifold streams. These streams are, indeed, those seven rivers poured down the hill by Indra after slaying Vritra, — the streams of truth, the seven principles of consciousness in their divine fulfilment in the truth and bliss. These seven principles explain the complex systems of the world, which we find ...

... ocean, this ethereal possession and infinite pervasion. The same root had given them an appellation for the dark Coverer, the adversary Vritra; for to obstruct and resist, screen or hedge, besiege and hem in are also some of its many kindred senses. But dark Vritra is the thick cloud and the enveloping shadow. His knowledge—for he too has a knowledge, a Maya,—is the sense of limited being and the hiding... as the sevenfold solar waters, the rain of heaven, the streams of the Truth, the seven mighty Ones of heaven, the waters that have knowledge, the floods that breaking through the control of Vritra the Coverer ascend and overflow the mind. They, seers and revealers, make the light of the Truth to arise on the darkened sky of his mentality, fill with its luminous and honey-sweet satisfactions... the Gods,—his undivine right against the divine right of God and man. Varuna by his wide being and ample vision rolls back these limits; surrounding us with light his possession reveals what dark Vritra's obsession had withheld and obscured. His godhead is the form or spiritual image of an embracing and illuminating Infinity. For this reason the physical figure of Varuna is much less definite than ...

... "cows". × It cannot of course be disputed that go means light in the Veda e.g. when it is said that Vritra is slain gavā , by light, there is no question of the cow; the question is of the use of the double sense and of the cow as a symbol. ...

... way by the wicked and unconscionable Dravidians and shut up in a hundred pens so that the Aryans or the Aryan gods could not even catch a glimpse of them. We perceive at once that the enemy, Pani, Vritra of the hymns is a purely psychological conception and not an attempt of our forefathers to conceal the facts of early Indian history from their posterity in a cloud of tangled and inextricable myths ...

... of division and limitation, Coverers, 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 ...

... imbecile enough, but still making some attempt at sense. On Page 149 another hypothesis, we may suppose Indra to be one of the gods of light or day slaying Vritra the lord of night & darkness, and also a god of lightning slaying Vritra the lord of the drought. Stated generally, these hypotheses seem plausible enough; systematically stated & supported by Comparative Mythology and some Puranic details... increasing of our dhanáni, the yoga, s áti & vriddhi, are the gods; the powers which oppose & labour to rob us of this wealth are our enemies & plunderers, dasyus, and appear under various names, Vritras, Panis, Daityas, Rakshasas, Yatudhanas. The wealth itself may be the substance of mental light and knowledge or of vital health, delight & longevity or of material strength & beauty or it may be external... the mighty Indra, in his most essential quality & function, begins to appear to us as in a half-luminous silhouette full of suggestions. We have much yet to learn about him, especially his war with Vritra, his thunderbolt & his dealings with the seven rivers. But the central or root idea is fixed. The rest is the outgrowth, foliage & branchings. Page 154 [F] Chapter V The Visvadevas. ...

... the superior & divine existence, these are the waters of supramaterial causality. From that this lower ocean of our manifestation derives its waters, its flowing energies, apah; from that when the Vritras are slain & the firmaments opened, it is perpetually replenished, prati samudram syandamanah and of that it is the shadow & the reproduction of its circumstances under the conditions of mental illusion ...

... fixed and uninterrupted tendency or produce results which will not be broken & need to be reconstituted. The Page 289 Atris & Vrikas are still strong in the sadhana, even stronger than the Vritras & no siddhi is safe from them although all tend to recover themselves once the evil period is passed. The siddhi reconstituted itself more strongly during the evening and night. Subjective ananda ...

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... other gods. In the remaining eight hymns with Indra as the sole deity, except for one which he shares with the Maruts, Page 60 we find the symbols of the Soma and the Cow, the obstructor Vritra and the great role played by Indra in leading man to the Light and overthrowing the barriers to his progress. These hymns are therefore of crucial importance to the psychological interpretation of ...

... themselves again on the jada prakriti as the law of its activity. Although this endeavour has been repelled, it is only by a cessation of all activity to which the Vritras seek to bind the system. It is after a long time that this faculty of Vritra has been restored & enabled it to estop entirely both active knowledge & active ananda. The tapas has also temporarily drawn back into the old successfully resisted ...

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... vital & bodily fullness)—and by the efficacy of that protection he enjoys all this fullness & completeness unhurt. No part of it is maimed by the enemies of man, whose activities do him hurt, the Vritras, Atris, Vrikas, the Coverer on the heights, the devourer in the night, the tearer on the path.We may note in passing how important [it] is to render every Vedic word by its exact value; rish & dwish ...

... 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 ...

... no part of the purely subjective siddhi being lost so that it has to be rebuilt, but only concealed so that it has to be remanifested. The Atris & Vrikas are no longer powerful, but the Coverers, Vritras, still retain their strength. In the less subjective parts of the vijnana, the Atris seem to persist, but they swallow without digesting & the siddhi eventually comes out again with a slight appearance... 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 to their ...

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... joy favourable to the development of immortality. This is the process of Yajna, called often Yoga when applied exclusively to the subjective movements & adhwara when applied to the objective. The Vritras, Panis etc of the Bhuvarloka who are constantly preventing man’s growth & throwing back his development, have to be attacked and slain by the gods, for they are not entirely immortal. The sacrifice... 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 many of the words for sacrifice, mean also war Page 58 ...

... the possession of the knowledge by the Ananda and the summing up of the work of the Maruts in the revelation of the Indra godhead, divine Mind of vijnana destroying the obstacles summed up in the one Vritra-force The पाजः of Agni is attempting to become universal and ideal. No definite advance in Samadhi, but wakefulness of the Purusha in mental samadhi is more विभु and has more पाजः and dream... into the perceptive thought in the midst of a general luminous play of inspirational intellectualised ideality (श्रवांसि—मनीषाः). It is now seeking to confirm & generalise itself. Indra is destroying Vritra on the earth,—in the physicality of the mind. It is attempting to extend itself to all trikaldrishti. Telepathic trikaldrishti of time 1) The three young men will come before nine; or at least ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga

... and mental energy, to the infinite delight of the con course of spectators. And all people... took deep interest in that encounter of those powerful wrestlers who fought like Indra and the Asura Vritra. And they cheered both of them with loud acclamations of applause. And the broad-chested and long-armed experts in wrestling then pulled and pressed and whirled and hurled down each other ...

... city, the adhara, this nine-gated city of ours in which we guard our gettings and enjoy our felicity; धिः is holding, supporting. Always attacked by spiritual enemies, Dasyus, Rakshasas, Daityas, Vritras, Panis, it has to be maintained and upheld by the strength of the gods, Indra first, Indra always, Indra foremost. यस्य संस्थे न वृण्वते हरी समस्तु शत्रवः । तस्मा इन्द्राय गायत ।।४।। Sing to... devourer, a journey to 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 ...

... mother of the Gods or the Beings endowed with light. Diti is also called in the Veda Dānu, which etymologically means division and whose powers are described in the Vedas as obstructing powers or vritras. These obstructing powers are referred to as Dānus, Dānavas and Daityas. It is also significant that Knowledge is associated with the concept of bliss, and with the off springs of bliss, which ...

... stands out 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, ...

... खिदत्सूर्यस्य इन्द्रश्चक्रं सहसा इन्दो । "By thee yoked to him, O Soma, in thy comradeship, Indra poured out that stream on the mind (or on the human being, the thinker); crushing the oppressor (Vritra) he set flowing the seven oceans 7 and opened the doors that were shut. By thee yoked to him, O lord of delight, Indra by force straightway dug out the circle of the Sun." ie. ["]the Mind Force... mahima & a strong sense of weakness & incapacity in the karmadeha affecting the body. Page 153 Again from 12.10 .. 1.5 & from 3.5 to 4.10 in the afternoon. The afternoon has passed under Vritra, the power slow to act, the trikaldrishti & jnana uncertain, the physical brain dull and overcast. The Maheshwari-Mahasaraswati shanti is giving place under such circumstances to the Mahasaraswati-Mahakali ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga

... covering 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... their search of the light that 'is at the end of the tunnel of darkness. It has been affirmed through this legend that one meets in the process of this discovery an opposition from the armies of Vritra and Vala, but also help from the gods. The gods, according to this legend, can be invited by a sacrifice, which in its inner significance, means the kindling of the inner aspiration, Agni. Each ...

... the truth? If he is the Breath sublime does he survive in abysses of the inconscient Horror? Is his burning smouldered by the black Demon or is he accosted by Kumbhanda, the goblin, or is he slain by Vritra, the terrible Enemy? Is it not true that the potency of the Yajna is exploited even by the Asuras to battle against the Gods? Did not Indrajit, the son of the demon king Ravan, hide himself in a ...

... dasyu do 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 ...

... inaccuracy of exact detail. Rupa & swapna samadhi are now moving in the direction, first, of abundance, secondly, of the recovery of the old activities that have been lost by the action of the Vritras, thirdly, of the perfection of their materials. Dream at night was frequently confused. The physical siddhi suffered a slight reaction. 18 January 1913 Trikaldrishti, that there would be news ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga

... combined telepathy, trikaldrishti, tapas is again active with greater force, but ritam is imperfect. Strong increase of sukshmavak: it is not however entirely developed from the material envelope (Vritra). Manasik rupa has for some time been occasionally active; manasik sparsha, sravana, etc are also occasionally active and not only in the form of imperfectly materialised vishayas, but as pure ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga

... Tantukaccha, the great Asura." Śambara, who at once rivets our gaze with the power of trickery and magic attributed to him, gets from Walker 1 the note: "Śambara in the Vedas is a demon, and appears like Vritra to be a personification of drought. He opposed Divodāsa, and was defeated by Indra. In the Purānas he carried off Pradyumna and was killed by him." Along with the growing legend of the divine son ...