·SPARKS FROM THE VEDIC FIRE
[A New Approach to Vedic Symbolism ]
3008
By
VASUDEVA S. AGRAWALA
PROFESSOR
BANARAS HINDU UNIVERSITY
1962

·Publisher
Diector
School of Vedic Studies
Banaias Hindu Univci sity,
Vaianası-5
(India).
Sole Distributor
Tne Chowkhamba Sanskrit Selles
Post Box 8
Vaianas-1
(India)
Price Rs. 30/-
7° vrtic?
AT THE TARA PRINTING WORKS,
VARANASI

·इदं नम ऋपिभ्य. पूर्वजेभ्य.
पूर्वेभ्य. पथिकृदभ्यः ।
Adoration to the Primul Risliis
The Ancient Path-Finders.
(ऋग्वेद १०११४१५)
.
JI
यथा मुदीप्तात्पावकाद्विस्फुलिङ्गा.
सहस्रशः प्रभवन्ते सस्पाः ।
तथाक्षराद्विविधाः सोम्य भावाः
प्रजायन्चे तत्र चैवापियनि ॥
As, from a well-blazing fire, sparks
By tho thousand issue forth of like form,
So from the Imperishable, my friend,
beings manifold
Are produced, and thither also go
(मुण्डक उप० २०११)

·PREFACE THE SEERS SPEAK ESOTERICALLY आचक्षते परोक्षण The thought of the Rigveda is cast in the mould of symbols The symbol is a cocet object employed to convey an esoteiic meaning Each material object is icgarded as a symbol of the Divine Punciplc behind it. It is the concicto form of an abstract cntity and is eloquent with thc significance of its pui poseful functioning The language of the cosmos is embodied in the material objects and its alphabet and meaning have to be discovered in them Each visible object stands as the envelope of a mystical meaning, which the eye of wisdom discerns 1 The syrinbols icpiesent an abiding language They have been with us since the beginning of time and are to iemain till eteinity. Human specch is subject to change and conditioned in time and place like other institutions But the symbols represent the language of infinite nature. They do not change ou evolve The Sun and the Moon, the Ocean and the Waters, the Filc and the Sky, the Heavcps and the Earth, the Dawn and the Night-they are as thcy are They ale etcinal Pegs fixed in the cosmic vault On thesc 'fenders' inystical meanings ale hung anıl icad by the Sceis Symbols wcie deliberately selected in picſcience lo words as the only adequate mcons of cipiessing live and ficsh meaning. The language of symbols shines beyond iacial and icgional limits Its depth depends on the power of the discei ning mind The Ticc, the Forest, the Hill, the River, the Lake, the Well, the Cow, the Hoise, the Man, the Bids, the Eagle, the Diagon, these are all powerful symbols in the ageless repertoire of universal speech understood by men at all places and times 1. Bhūteshu bhuteshu vichatya dhiräń (Kena Up 2.5). 2 Sürya, Chandra, Samudi a, Apah, Agne, 1kā sa, Dyauh, Pisthevi, Ushi, Rātri. 3. Vanaspati, Vana, Sanu (Adri), Sandhu, Sarus, Utsa, Gauħ, Ašva, Purusha Suparna, Sycra, Aha, ·( 11 ) Similaiy family relationships are familiar to us as intimate entities. Father, Mother, Brother, Sıstei, Son, Daughter, these are household truths of life. They are manifestations of that essential Power 01 Substance called Life They remain with us from buith Theil meaning becomes deep seated in the heart of each sentient being. As expicssive of Man's deepest bonds with Natuie the value of symbols is that of Asioms of which the truth is established beyond proof. Man made objects also seive as symbols, eg the gyrating Wheel, the moving Cai, the Full Vase, the Bowl, the House, the Doois, the Vou'len Vat, the Flie-pan, the Blicks, the Pillai, the Bow, the Anow, etc Numbeis also possess gicat value as symbols or pointers of mystical meanings, foi example, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 21, 24, 27, 33, 34, 36, 40, 44, 48, 60, 90, 100, 1000 - these numbeis punctuate a rich and colourful spectrum of cosmic meanings and universal metaphysics formulated by the Rishis The language of the Rigveda is not to be truced in the lexical mould of apparent words and meanings It is essentially the language of symbol-phonemes, designed to explain the mystical woi king of the cosmos on the parallel planes of Life (Prāna), Mind (Manas), and Mattei (I'āk) These are known as the Thicc Biotheis of Agni, ou equivalent to the Seven Sons of Aditi, who is the Gicat Mother Goddess ol Infinite Natuie The Seers speak mystically, for the Gods love the mystic For instance, the Cow is par exc.llence the symbol of living oiganism producing milk. She eats simple giass and fodder produced by lain water The mysterious chemistıy of the cow's body convets water into milk. But the cow does not yield milk unless she gives birth to the calf. She is fecundated by the Bull, her sue, and then she calves Milk is thus the symbol of mother hood Wherever thcie is milk there is motherhood Cow's love for the suckling calf becomes conciete as milk What is the difference between water and milk ? Milk is water per meated by tiny globules of butter Affection in the mother's heart is made visible in the mli acle of milk Milk is therefore the appi opiate symbol of generatio' and motherhood How does milk gel its butter contents ? The mystery of butter gives the answer The scer points out. Buttei is F11e"? File is put out by watci, but 1. Chakra, Ratha, Pūrna Kumbha, Chamasa, Griha 01 Duma, Devih Dviran, Drona Kalasa, Ukha, Ishtaka, Shambha, Praha, Ishu 2 Īchakshate parokshena, parohsha-priyá var devāh आचक्षते परोक्षेण, परोक्षप्रिया वै देवा. । 3. Agneyam var ghritam (Šatapatha, 741 41, 92.2 3) Etad vir por atyah shad yajña-rūpan yad ghutan (Sat, 12.8.2.15) ·( 111 ) blazes by buttei Fic and buttei are thus of identical biand, both being forms of encigy The seed in the sic is the featılısıng male principle deposited in the female to procieate The malc is syinbolisci as Agni, the Fiery Energy and the Female as Soma, its Watery countei pait It is the contact with the bull that confeis on thic cow the potency to change water into milk The cow as the symbol of motherhood commands extensive description in the Rigveda She is identical with Infinite Natuic wliose piogenitive powei is boundless and who is the divine mothei of men, aninals, birds, living cientuics and plants The process of genciation is of the sa inc pattein foi ull organic beings The Rishis have theicloic cmployed a oi parallel language applicable to all those in such tems as Aditi, Devas, Yajña, Gauh, Payas, Ghrita, Retas, Chakia, Kāla, Aśva, Samvatsaid, Ushā, Hlitanya, Piāna, Sūıya, India, Agni, and a host of others coinmoi1 The symbolical approach is thus the 'Open Sesame' to Vedic exegesis It opens a new door and puts us in possession of an unprecedented ichness of meanings It was in fact the ancient traditional approach ombodied in the Brāhmanas This evidence is ambiosial foi a ficsh attuning of the mind with the thoughts of the Rishis in the mantias It should theiefoie be welcome to Vedic scholais evelywhere The exploding meaning of the symbol in a mantia is as gladdening as divine cncounte. The problem of Vedic inteipietátion is essentially the problem of decoding the menning of symbols employed by the Rishis with deliberate choice Syınbolical meanings serve as vibrations cmanating from the Bhūtas and leading to the Devas ( देवं वहन्ति केतव.) The Bhūtas oi matciial objects may be simple and ordinary objects, but they are idealised and become liansformed into adiant entities of the highest value, cg the Tiec becomes the Tice of Existence, the Forest as the highest Biah nau unlimited in time and space Even the household Tar is treated as the symbol of the cosmos and the human Body full with all the possibilities of existence, and the familiar Pestle and Mortar signify the two Clashing Rocks on the opposite principles of Piāna and Apāna The Banking Hound is the symbol of India as Akasa which is the source of speech, or Vāk The cioaking Fiog (Manduka) is the sign of the individuated Piina stiiied to life by the diops of heavenly clouds or the Universal Life-principles moistening the earth ( fa querer forafa, I. 164. 51 ). It should be remembcied that the symbolical meanings descend like an avalanche The Vedas cannot be ticated as individual stiands. One should be willing to icckon with a whole skein entangled in the extieme The stout heart of the enquel should expect not a few stiay therds but the whole cloth woven by the subtlest minds It secms that cverything is ielated to everything else. The Divine scheme of cication is like this, an unending intei-linking without

·(iv)
fixed punities, whcic one cannut insist on logical scquences
It is a case of
cxtiemely elastic formulations One should be picpared to love this approach to
meanings as the milkman loves the milk of his cow
the
Milk at-Will Cow and the Mind is hci Calf.
The Veda is ragar ara
Banai as Hindu Univcısity
8-1-1962
VS AGRAWALA
Director,
School of l'eclo Studes

·CONTENTS 1 Pp 1-5 PRAJIPATI [Fara] grafa as the substiatum p 1, 201 tle world as w p 1, meaning of अधिष्ठान, ग्रभण and प्रारम्भरण P I , different names of क 01 Unmanifest प्रजापति p I, अन्तरजायमान or U..bo n प्रजापति and वहुधा विजायते 01 Manifest प्रजापति p 2 , प्रजापति as अर्व and T p 2, as This and That P. 2 as अनिरुक्त 12d निरुक्त p 2 , हृदय aud atp p 3, p 3 as नभ्य 01 गुह्य and महिमा p 3 as अन्नाद and अनp 1, as अमृत andl मर्त्य p I , as संप्रश्न and तूष्णीम् p , as God of gods p 5 PP 6-13 2 AGNI (37119] ar as the inmotal divine principlc amongst mortals p 6, ara as Piāna 01 Lifcp 0, afin as the trinitarian principle p 5 ; 3ft is Mind-Life- Matter p 6, Thicc Bioheis of Agni, ge, fa and fa, ni gfa-4179-9971 p 6, अग्नि as अन्नाद and सोम as अन्न p 7, अग्नि as यज्ञP 7, अदिति .nd दक्ष as Mother and Son, also as Daughter and Father p. 7, fra as FTF 01 the Son of Thice Mothers p 7, ar as Rudia p 7, e as AT OL Hunger p 7, es as FTV OL pet p 7, fyra afrat with ata p 8, er fra without ha p 8, 3f as gopi and has sais p 8, fa-414-erfece as the thiec forms of fra p 8, symbolısın of the Three Filles p 8, afira as Heat p 9, geneinted by friction of clashing foices called GITT ATH OL प्राणापान p 9, अग्नि as देवौष्ण्य and अग्रज तपस् p 9; two aranis on the two parents of Agni p 9, afraas Son of Wateis (Apāṁ Napāt) p 9; meaning of Apah as Puimoidul Piakſıtıp 9, Viāj 01 the Cos.nic Cow p 9, Agni as the Primeval Bull p 9, Agni as Na āyana Puushr p 10, Ocul' of Milk (Ksbīia-Simudır) p. 10 ; Conversion of water into milk is cleatio' p 1), sy.nb»lisin of Ghita p 10, Ghrita as fertilising scoil p 11, Agni as Prislid Ājya p 11, Sun as the calf of Univcısal Cow p 11, symbolism of Yajia p, 12, Yiña as the icvolving whicel of Time p. 12, symbolism of Purushamelha, Aśvamedha and Gomedha p 12, Agni-chayana p 12, Gulien Reed on the Boly p 12, Agni as Kumāra o. the Babe p 12 , Agni as Chitia Śisu 01 thc Muaculous Boy p 13; Samañchana-puisāiana Oi continction and cıpansion p 13 3 HIIRANYAGARBIIA [हिरण्यगर्भ] pp 14--28 Symbolism of Salılım p. 14 ; meaning of Grui and Gau p 14 ; Vğitia and India p 14 , Agni in the Womb of Wateis, as the Spirit of the Gols, as Satya, ·(vi) Hilanya, Plāna, Sūtya, Nārāyana p 15, Elāınava-vidlı p 15, the Puimeval Watery Floods p 16, Samudu oi the one occan p. 16, symbolism of Vishnu sleeping on the Cosmic Scipent p 16, meaning of Sesha P 17, the Self-Existent oi Svayambhū as the Fuist Principle p18, meaning of Iluanya-gabha, Agni as Huanya oi Gold p 18, Pānu as Gold p 13, the symbolism of the Five Deities, Cication as the Kārnapia Yajñi oi Wish-fulfilling Siculice of the Cicato: p 19, Kshobha as the piinciple of Motion, Nuliã oi Sleep is that of Restp 20, Rijas and Akshara as Motion p 21, Vasislıtha as Plāna p 21, the V11āj as the Mother OL Egg p 22, symbolisin of Aditi ani lici eighth son Mailand i 01 the Sun p 23, the Golden Bild of Time on a thousand days' Flight p2t, meaning of Vanāja Manu p. 2+, Huanyagaibha as Sūıya p 24, significance of Anda and its Seven Sheaths p 25, Rislu Mārkandey as the symbol of Tuc p 25, Nārāyana Purusha within the Egg p 26, meaning of the Visvasșij Principles p 27; the Golden ligg as the offspiing of the Cosmic Cow p 28 4 THE SYMBOLISM OF THE THRCE BROTHERS pp 29.39 The first Mantia of the Asyavāmīya Sūkta of the Rigveda, I 164 1 explainca p 29, Thice Biothers as Agni-Vāyu-Aditya p 30, iclated to Agni as Vaišvānaia p 30, Vaiśvānaia is the Life Principle, the cVCI -imoving Ancient Stai 01 Suiya p 31, Rigveda Sīkta X 89 PP 31-34, meaning of Vama and Palita p 33, syinbolism of the Dwarf (Vā'nana) nl thc Cosmic (V1ūt) ſoins of Vishnu p. 34, Vishnu as thc F11st Brothei typifying Growth p 34, Middlc Biother as voi acious eater, pot-bellied Biahmā typifying the principle of Anna-Annāle, Assimilation and Elimination p 35, Thud Brother as Śiva typifying the piogenitive faculty of life p 35; Tu Purusha conception of thc Vcda p 35; meaning of Vuśpnti and Saptaputia oi the Seven Sons of Agni p 56, symbolism of Ghrita and of the Cosmic Cow Aditi p 37, the Parental Pal of Djārā-Puithrī p. 38 ол PP 40-43 THE ONE-FOOTED GOAT ( 3469 99918 ] Ajn, the unborn cicatoi, cquated with Ekam, symbol of Gaibha Pinjāpnti p 40, Ekapāıl as the symbol of Rest, sime as Nidia 01 Slcep p. 41; One-footed Gort as symbol of the absence of motion p 41, same as Apād, the Footless One p 42, meaning of Black and White p 42, Sun as the symbol of Padr i Motion ou manifest activity p 43 Pp. 44-51 6 GAURI [ Tat ] Rigieda I 164 41 explained p 44. Gauiī, the female Bos Garrus as the symbol of Varuna's Wateis anil the cow as that of Saiya p. 41, Gavii as Vāk p 45 , meaning of mimāyr, lowing and measuring p 45, Viſvai upya, the Omniform ·(vii) cosmos symbolised as Thiee Yojanas or Three Units of Motion p 46, significance of Sulilānı ol Waters of the piimeval ocean p 46, Takshatā as fashioning of ſoms 01 differentiation p 47, Ekapadi as the symbol of stasis (sthiti) p 48, Dviradi as the symbol of the contrasted basal dichotomy of cication p 48 ; Chatuslipadi as thie symbol of Four-footed Brahman comprising the Transcendent and Iinminent aspects p 49, Ashtāpadi as thc mother of the Eight Vasus p 49; Navapadi as the symbol of Buihati compiising all the possibilitics of cyistence p 50, Sahasıāksliaia 01 tlic Thousand syllabic. Vāk as the symbol of the tianscendent unmanifcst souice p 51, Panama Vyoma as the symbol of the Highest Biahman p. 51. PP 52-60 7 SUPARNA [ सुपर्ण] Prajāpati as Supaiņa p 52, Paina as Wing inplics i hythmic motion, same as Pāda and Chakia p 52, the Year as the Great Bid p 52; Súiya as the Goldenpinioned Bud p. 33, Supaina as Chliandas or Rhythm p 53, Supaina as Vishnu's Chalia p 54, Conception of the Round Whcel with foui Nineties p 54; Suparna as Patanga p 5+, Piāna as i hythmic pulsation p. 54, Flapping of wings by Prajāpati p 55, meaning of Supaina-chiti altai as the body of cach organism p 55, Chite-nidheya as the inimoital and Chityāgni as the mortal piinciples p. 56, the Sapta-Purusha as the thiec-dimensional physical organism p 56, symbolism of Dyauh as the immortal essence p. 56, Supaina canying off the heavenly Sonia p 57, Supar na Saga cxplained p 57, the feud between Garuda and Nāgas p 57; the Quail sıczed by Supaina p 58, Tusupai na legend p 58, meaning of Supaiņi and Kadıū p 58, mcaning of the Thiec Buds Gāyatıl-Tushtup-Jagatī p 58, Aditi as the Double-headed Eagle p 59, the two fold oscillating motion of Etı chu-Preti cha p 59, Life as a thice stage Gāyatia chant oi thucc-fueled Fuc p. 60, Pp 61-77 ten 8 NASADIYA SŪK11 FTAETT TT ] Rigida X 129 Sūkta comprising philosoplucnl doctine's, 11 Sadasad võila p 01; Rajovāda p 01, Vyoma laila p 52, Apara-āda p 63; Āvala na siloz p 63, Ambho vāda p C4, Amiita-Mrityu-Vāda p 66, Ahorāliavāda p 66, Daiva-trīda p 68, Samsalya-rāda p 69, the Tupu usha conception, viz Paia-Parāvaia-Avain, OL Aja-Aksb11a-Kshai a p 70, mcaning of Tat p. 71; of Ekam p 71, of Anīt p 72, Svadhā p 72, Tamas p 72; Salılan p 72; Tuchchhya and Ablu p 72, Ekam as the Navel of Yajña p 73, Manas, the Individuating Principle of the Mind p 73, Minas as Manu p 73, Kāma as the sced of mind p 74, Kinship of Sat (material cication) with Asat (Piāna oi Encigy) p. 74, Adhah and Ūidhva p 74, Fathei as Rctodha and Mothei as Mabimanah P 75; Piayatı as Svayambhū and Svadhū as Viāj p 75; Devas as the symbol of ·vii) Yajña, fiist appearing in Sūıya p 76, Brahma-1āda doctrine p. 76; text of the Nāsadīya Sākta p 77. P 9. THE RIDDLES OF RISHI VASUKRA pp 78-106 Rigvecha Sūktas X 27 and X 28 stated in the form of enigmas and riddles, then obscule symbolism cupluincd p 78, cooking of the Spotted Bull p 78, meaning of the fifttenfold Soma-juice p 79, Cows and their Herdsman p 79, the Five Modes of manifestation p 80, Eating of bailey by the cows p 81, tho unyoked and the yoked animals p 82, the allegory of the Blind Daughter p 83, Foui enigmatical statements explained p 83, the Tice of Existence, shadowless and leafless p 84, the Mother stationary and the Youngling loosed and feeding 84, symbolism of the Two Cows, the Calf of the fist suckled with milk by the second p 85, the ievivifyiug Life-principle as the Calf p 86, Seven, Eight, Nine and Ten Heroes explained pp. 86-88, Heroes caliying winnowing baskets p 88, Kapıla as the Chief, symbol of Sū.ya p 89; symbolism of the Fat Slieep, the Dice thiowa in sport, and the Two Bows in the celestial wateis pP 90.91, one half of the Heroes cook, not the othei p 92, symbolism of the Anguases and the Bhrigus p 92, Puusha as Deva giāma p 93, Two Bulls yokcl to the call of the Body, Manas and Piāna p 93, immoilal glory of the Universal p 04, the Cow tied to each Tice pp. 94-95, lowing of the Cow p 95; the Man consuming Buids and then rlying p 95, Thice Files and Two Somas pp 97-98; mystcy of Life as the supreme objective of knowledge p. 99, Yajña as the veiling Robe, p 99, India as the bellowing Bull p. 100 Rivers flowing backwards p 100; symbolism of the For challenging the Lion, and the Jackal driving the Wild loai p. 100, Deities with axes, splitting timber and buining it in the finc-cceiveis p 101; meaning of Kripīta 01 Biushwood p 101; the Haic swallowing the iazoi p 102, the Clod sundering the mountain p 102, the Calf cating the Bull p 102, the Bil aiding the world of Gods and leaving bchind its its tulon p 103, thc thusty wild Steel and his loathein sliap p 103, Five Bulls set fiec to wandci p 103, Sāmī as the symbol of Somn and Asvatthz of Agni p 10+, tout of the Sūkstas pp 104-106 10 THE ONE RUDRA AND THE MANY pp 107-110 One Rudia as the Unmanifcst Principlc p 107, Avyakta symboliscil as Lingn p 107, A Thousand Ridias as the immanent powcis callerl Ganas oi Pamathas p 107, Aditi as the immoi lal continuous type and Dito as the discontinuous under-would p 107; Rudia (lecapitating Daksha p 107, meaning of Daksha's Goal-head p 108, Rudia as Agni, India and Sūiya p 108 ; symbolisin of Agni-Soma p 109; Apah 01 Soma is Umā p 110, Rudia Sıva as Yati. lhc 1 ·(1x) aichetypal Yogi 01 Ascetic p 111, Yama on Sūlya as the regulating principle behind the cosmic odci p 111, Sūıya as India and Rudia p 112, thic Onc and Many Yatis p 112, Dance of the Yatis and Siva's Tāndava p 113, the team of Eleven Rudias p 113, the symbolısın of Aja Ekipal and other Rucias p 113, the Rudarī world of Rudia p 113, symbolism of the Seven Yatis p 111, cach Deva associated with one Yatıp 114, the Salasrika symbolis n, Life-principle in the individual centre p 115, Piāna as Lion, Tiger ou Hyena feeding on the blood of "earth" or material manifestation p 115, conversion of water into blood and of blood into "secu" as the atch mystery of creation p 116, Lion as the symbol of the Five Gross Elenicnts p 116, each Lion fastened with the bonds of Vaišvānala Fire p 116. 11 ASHTAMURTI SIVA [ अष्टमूर्ति शिव ] pp 117-122 Ashtainūti fouin of Śiva according to Kūlidāsa p 117, coni esponding to the ancient Vedic conception of the light Vasus p 118, same as the Kumāia Vidyā of the Biāhmanas p 119, Wonderful Child' of the Rigveda p 119; Agni as Rudia p 119, Weeping as the principle of Hunger ard Awakening of the Sleeping Child p 119, Eight Names of Agni-Rudia p 119, Puranic tradition p 120, Explanation of the Eight Foims, Mind-Liſe-Matte: p 120, Ashtamūrti as the Sarabha form of Siva pp 120-121, the foui lowcı and the four uppefeet of Śar abha explained p 121, the Ashta-pushpıkā worship oi the Eight Flower-Handfuls P 121, Ugia form of Śiva p 122 12 PURĀNA-Vidya [ geru-faani ] pp 123-132 Puānas 100ted in the Vedas p. 123, thc loic of cieation (Srishti vidyā) as the inain topic of the Vedas and the Putānas p. 123, both have adopted the language of symbolism p 123, the different Vidyās oi Points of View in Vedic literature p 124 , Piajāpati-vidyā as the supieme point of view p 125, same as Agni vidyā 01 Saiya vidyā p :25, symbolism of Sesha śãyi Vishnu p 125, Thicc Stiides of Vishnu on the T11-E’uiusha-sidyā p 127, Vāmana and V1āt p 128, Daksha-Aditi.vidya p 129, Brahmaulana and Piavagyı Vidyā p 129, Pancha-vai āha-vulyā p 129; Agni chayana-vidyā p 130; Kumāra-vidyā p 130, the oblique buth symbolism p 131, Soma-vidyā and Samudia-manthani, Manvantaia and Ahoiātia-yilyā, Sāvitia-vulyā and Sāvitii-Satyavān legend etc, p 132 ·- ·हिरण्यगर्भ-The GOLDEN GERM Symbolising the Birth of the Cosmos An old Kangra Painting (circa 1775-1800) हिरण्यमयः स पुरुपः सहस्रपरिवत्सरान् । आण्डकोश उवासाप्सु सर्वसत्त्वोपबृंहितः ॥ भागवत ३।६।६ That Golden Person, energising as all beings, lived for a thousand years in the Egg-sheath floating in the primeval Waters.

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·1. PRAJAPATI [प्रजापति] Prajāpati is the primeval principle of creation : तद्यदब्रवीत् प्रजापतेः प्रजा. सृष्ट्वा पालयस्वेति तस्माप्रजापतिरभवत् तत्प्रजापतेः प्रजापतित्वम् (गोपथ ब्रा० १२११४)। The eternal substiatum, substance and piinciple of creation is ultimately Buahman. He becomes Piajāpati for the purpose of cieation. Cosmos is called इदं सर्वम् or प्रजा, and its Lord is प्रजापति. The ci eative process unfolds itself in time and space. Its substratum is called अधिष्ठान in the Veda, it is the same as आलम्बन. The material cause is called आरम्भरण, same as उपादान. The efficient cause is known as ग्रभरण : अनारम्भरणे यदवीरयेथामनास्थाने अग्रभरणे समुद्र। (RV. I. 116 5) किंस्विदासीदधिष्ठानमारम्भणं कतमस्वित्कथासीत् । यतो भूमि जनयन्विश्वकर्मा वि द्यामौर्णोन्महिना विश्वचक्षा.॥ (RV X. 81 2) 'O Aśvins, you wiought that hero (Bhujyu) exploit in the ocean which giveth no support, no hold, or station' (Gliffith) What was the place whereon ho took his station ? What was it that supported him? How was it? 'Whence Visvakai man, seeing all, producing the ealth, with mighty power, disclosed the heavens (G11ffith) In the above stanzas the thiec words fagra, FITFHU, WAUT should be clearly distinguished, which the translatoi has not done : अधिष्ठान-पालम्बन-अव्यय ब्रह्म-प्रज्ञान 01 मनस् 2 अभण-निमित्तकारण-प्रक्षर ब्रह्म-प्राण 3 प्रारम्भण-उपादानकारण-क्षर ब्रह्म-भूत Prajāpati is defined as 956974, Four-footed Brahman The above thee are his thiee feet, the fourth is the unmanifest one that is known as . (1) गर्भ (8) अग्र प्रजापति (2) गुहा (9) एक प्रजापति (3) हृदय (10) क प्रजापति (4) नाभि (11) अनिरुक्त प्रजापति (5) उक्थ (12) अमूर्त प्रजापति (6) अव्यक्त (13) अमृत प्रजापति (7) केन्द्र (14) परोक्ष प्रजापति .

·2 SPARKS FROM THE VEDIC FIRE Fle is All these words signify the same principle. Under many names the Suline piimeval piinciple, that which was ante principiun, 15 osplained in the Vedic language of the Samhitās and Bialmanas. प्रजापतिश्चरति गर्ने अन्तरजायमानो बहुधा वि जायते । तस्य योनि परि पश्यन्ति धीरास्तस्मिन्ह तस्थु वनानि विश्वा ॥ (यजु ३१३१६) उभयम्वेतप्रजापतिनिरुक्तश्चानिरुक्तश्च परिमितश्चापरिमितश्च (शतपथ ६।५।३७) एक उ वे प्रजापतिः ( कौषीतकी 297) प्रजापति, क. (ऐतरेय 2 38 , शतपथ 6.4 3. 4 ) This प्रजापति 15 क-TVhat. ? IIc is also called संप्रश्न प्रजापति-the Great Question ? He is the eternal mystery, the endless sign of Interrogation ; गुहा, a Cave , He is नाभि, the Naavel on source from which everything or All This (इदं सर्व) proceeds He is , from which all else takes its 11se He is called गर्भप्रजापति, the Womb of creation, as in the above mantita-प्रजापतिश्चरति ग.. When in the womb, He is unboin, unmamfest, from that secict souice IIc manfests Himself as the many. The One becomes the Many. बहुधा विजायते He, the one source 1s अमृत, Immon tal, since He is beyond time and space. That which becomés subject to Time-Space 1elata 1s इदं सर्वम्, विश्व भुवनं, प्रजा, मयं, निरुक्त 01 प्रत्यक्ष, etc The oblation that is intended for Ka' Prajapati 1s without speech, without mantra, or invocation, since everything that is not 'vamoil' ol dleline'd belongs to Him. Any thing that is not described as the cicle oi clicumference, icmulins merged in the centie Prajapati is thut Centic, lightly called हृदय, the leuut. Another name for Him 1s ऊर्व, the cication 1s अध., the cenue 1s ऊध्वं, the cucumference 1s अध:- ऊर्ध्वमूलमध.शाखमश्वत्थं प्राहुरव्ययम् । Aśvattha is thc Tice of Existence, the Ash Ticco Yogiliasıl of Nordic mythology of which the Past, Phesent & Fntuic arc the thice 100ts Prajapati 1s That (असौ-तत्). Cosmos Is This (अदः-एतत् ). The whole Prajapat1 1s both This and. That. As This, Pıajāpati is manifest & moital, as That, Piniāpati is unmanifest and immortal. The Uumanifest 1s अनिरुक्त 01 तूष्णीम् The Manifest 1s निरुक्त or शब्द or वाक:- स यदुपांशु तत्प्राजापत्य रूपम् ( शतपथ I 6 3 27 ). - ·1 PRAJAPATI 3 - Prajapati 1s उपाशु 01 Silence-तूष्णीम्-whene word ( वाक् ) does not teach वाक् is the symbol of the Paricha Bhūtas, the Five Elements of Cication. Val is the attribute of आकाश, and आकाश is the first of the Bhutas, the most subtle manifestation. In Veda, 919 is synonymous with perg 01 material cieation प्रजापति in its dual aspect is both HET the unmanifest piinciple and are the manifest material world : स (प्रजापति.) तूष्णी मनसा ध्यायत्तस्य यन्मनस्यासीत्तद् बृहत्समभवत् (ताण्ड्य 7. 6. I ) य प्रजापतिस्तन्मन. ( जैमिनीय उप० ब्रा० १।३३।२), एष प्रजापतिर्यद्धृदयम् (शतपथ १४।५।४१) As explained above प्रजापति 1s हृदय, the societ cavity of the heart, ie the centie of individuation Mind o1 मनस् is said to be हृत्प्रतिष्ठ, established on the substratum of the creating centre, the Fust Cause which becomes active Again, in His manifest for m Prajapati has become All This ( इदं सर्वम् ), ie these woulds The symbol foi the material cieation is an It is therefoie said that Prajāpatı 1s वाक्- वाग् वै प्रजापति. (शत० ५।१५।६) प्रजापतिहि वाक् (तैत्तरोय ११३।४।५). There is the essential difference between अनिरुक्त and निरुक्त, मनस् and वाक्, Unmanifest and the NManifest, the परोक्ष and the प्रत्यक्ष. What Is परोक्ष or hidden is called देव , what is प्रत्यक्ष, दृश्य, स्थूल, manifest, visible, within the oi bit of sense experience is a. Creation is the result of an and a getting togethe The अनिरुक्त प्रजापति Is called नभ्य that which inheres in the नाभि 01 centic, the gel piinciple, the hidden source of 3f which is the archetype of the Creator : एष वै प्रजापति. यदग्निः (ते० १३१३५१५) प्रजापतिरेषो अभिः (शतपथ ६।५।३७) प्रजापतिरग्नि. (शतपथ ६।२।१।२३ ) अग्निर्वै देवताना मुखं प्रजनयिता स प्रजापतिः (श० २।५।१५) Brfa is the cosmic grey, the life-principle which becomes opei ative thiough the body, goveining the process of assimilation and its opposile eliminationthe systole and diastole of the cosmos and of cach living contic The twin aspects of प्रजापति dic essentially One- एक वा इदं विबभव सर्वम्, the One has become the Many. एक = इदं सर्वम् = विश्व भुवन एकं 1s नभ्य प्रजापति ; इदं सर्वम् 15 महिमा प्रजापति. The manifest woulds are the महिमा-एतावानस्य महिमा (RV X. 90. 3) ·4 SPARKS FROM THE VEDIC FIRE 95779fa is BE, the Eatci, and #f&#Tis E O Fouil. That which is above Food, i. e not within the grip of hunget that sceks food, is di, which significs eternal satiation : उतामृतत्वस्येशानो यदन्नेनातिरोहति । (RV X. 90 2) The material woid is are which is the same as an OL AREHT वाग्वा अस्य प्रजापतेः स्वो महिमा (शत० २।२।४।४). 979 01 the Five Elements i cpi esent and constitute thc #EAT, 1 gientness of forfa The circumference 01 per iphcıy is always and in its fullest sense the HFEAT or महद्भाव of the centre The centie and the clicumference do not cust in a vacuum, they are not disjointed ou isolated, but but with the closest tles, expressive of innumerable strains and sticsses mutually cxcicised and the two stand stable within the field of foi ces they cicate thiough the principle of manifestation. That is the inherent relationship between the नभ्य 01 हृदय प्रजापति and the महिमा प्रजापति, ine between the One and the Many : fast बहुधा ag fra । (ऋ० १११६४।४६) The Seers declaie the One to be many. The One becomes inany through Names and Forms. He is the dispenser of names to the sevcial deities. यो देवाना नामधा एक एव तं संप्रश्नं भुवना यन्त्यन्या। (ऋ० १०१५२।३) The Cieatoi (fara af 999fat) gives theul "maines," that is to say their individual being to the Devas, the eternal entities or manifold punciples of crention, but Himself remains a mystery, a question (#78)—1nto that #929 ulomci gel all these worlds, i e. lose their Name and Form The cuicumfciences of vaiying dimensions all lose themselves in their source, the centie. एकं सद् That which is it, the Great Question, is also the Great Societ. Piujāpati is eternal silence (goutt) underlying all speech ( arefi) Silence is as dlccp as eternity, speech is shallow as time' (Carlyle) He is unknowable and unknown: न तं विदाथ य इमा जजानान्यद् युष्माकमन्तरं बभूव । नोहारेण प्रावृता जल्प्या चासुतृप उक्थशासश्वरन्ति ॥ (ऋ० १०५२।७) You will not find Him who produced these cicatures: another thing has risen up amongst you Enwrapt in misty cloud, with lips that stammer, hymn chanters wander and are discontented.' We are factually surrounded by misty formations, the nebulae, thosc vast clouds of cosmic dust splashed by the dancing feet of thosc first principles whom they give "names" as the Devas:

·1 PRAJĀPATI 5 यद्देवा अदः सलिले सुसंरब्धा अतिष्ठत । अत्रा वो नृत्यतामिव तीवो रेणुरजायत । (ऋ० १०७२।६) "When ye, O Gods, in yonder deep close-clasping one another stood, Thence, as of danceis, fiom your fcet a thickening cloud of dust arose He, the uncreate Plajāpati stands supieme ovei all the forces that he has cieated He alone suiveyed them all even when they were in the womb of those deep waters which held the seed of cieation यश्चिदापो महिना पर्यपश्यदक्षं दधाना जनयन्तीर्यज्ञम् । यो देवेष्वधिदेव एक प्रासीत् कस्मै देवाय हविषा विधेम ॥ (ऋ० १०।१२११५) "He in his might suiveyed the floods (the primeval ocean of eneigy) containing productive force () and generating woiship (5) He is the God of gods, and none beside him What God shall we adore with our oblation 2 He is the 737-ga fellyfa, himself both the answer and the question.

·2. AGNI ( 37fa ] Agni is the supicmc deity in the Rigveda It is spoken of as the immortal principle amongst moitals (mar teshv ayniramizdo mulhāyi Ry VII, 7, 1, yo martyeshv amrita rutāvā hotā Rv, I, 77 1, dan jyotiramritain n.d?tyeshu), the deathless light amongst those who are bound to die, thc crc-lasting protector of the Law amongst those who are pione to pei ish In many lyin's this special and divine feature of Agni is emphasized. As a matte of fact the gloss matcuial body is mortal and perishable and the divine Punciple that iesidcs within the boily is igil or I'llc of Life To the Vedic sceis the divine natuic of Agni is the most patent fact. Agni, as we see it, is born of the sticks or fuel That is the inanılestation of Igni o'l the material plane Eneigy becomes manifest only thiough matter. Therefoic cuch Agni has a physical body, that is its fuel , when the fuel buins Agnı beconies manifest. So the Fiery Energy within the body, its Life called Pran, is becoming manifest every day. This Agni is thieefold, it has thiee mothers, thice buths, thice stations ; its triple natuie is spoken of in tei ms of its having thiec biotheis This symbolism is amply elaborated, but not difficult to be unde stood Agni is the 11:11que principle behind all this universal monitestation which we see in thice forms, v12. plants, animals and men Oiganic life is found only on these thicc planes. This constitutos a basic trinity, viz Matter-Liſe-Mind, which in Vedic terminology c011cpond to the thiee divisions of the world, siz teri cstuinl, atmospheric and celestial. These are not spatial conceptions, but planes of consciousness The principles which govern these functions are named as Agni, Vāyu and Adity... Basically theic is one Agni, which becomes divided as three (eka evāynir bahwilhui samillhah, Rv VIII, 58, 2) All thiee are essential for manifestation : Agni as the terrestrial deity presents thic principle of Matter, the Five Elements (Bhitas), as the atmospheric deity thc principle of Life (Prāna), and as the celestial deity the principle of mind (Manas), These three aspects or principles must combinc fot the manifestation of organic beings All the thiec exist together. The Thicc Biothes for m onc common team, called Ekata-Dveta-Trita, or elsewhere as Sucbi, Pāvaka, Pavamāna Theil combined appellation is Vaišvānaia, which lite ally signifies the unificil aspcct in which co exist the three Naias or eneigising principles essential foi manifestation, For example, within the human body the metabolic fic is termed Varsvānara which buins the food that is eaten and then starts a choinical chain for converting the gross mass into secretions of various kinds, including blood and its resulting 1 ·2. AGNI 7 sheaths like flesh, bones, marrow, and ultimately the grey matter of the brain and the seed oi germ which continues the piogenitive process. The creative functional process of Agni is described as a Yajña, in which the Deva or the principle of Eneigy tiansforms the piinciple of mittei, the latter being called Soma Agni is the "eater of food" (Annāda) and Soma is "the food' (Anna) The union of Agni and Soma, of Anna and Annada, of Yosbā and Vpishā (Vale Female), i e of Ene gy and Mattei, 01 Heaven and Earth (Dyāvā-přithivī) means the complete rotation of the wheel, or the cyclic process of life called Yajña. All manifestation of Agni 01 Energy at a point and within a system is Yajña. The cieation on the cosmic plane is Univeisal Sacrifice (Varāt Yagna) in which the Cieator offers himself as the Ahuti (offering) It is called a Sarvahuta Yar r in the Rigveda (X 90 89) Who is the Puiusha 1 Prajāpali of this cosmic Yajña ? It is Agni, Infinite Nature, the Cosmic Energy with its inherent active principle, i e. Aditi and Daksha together There is a clear symbology of cause and effect, both interdependent in the ante principium o ab intra stage of the cosmos Aditi is the Mother and Daksha (the symbol of active saciifice (progenition) is bei Son From another point of view Daksha (as the dormant principle of piece ling active manifestation) is the Father and Aditi as the encigy of each individual Yajna is bis daughter (Rv. X 72. 4-5). As noled above thc single principle of Energy becomes differentiated as Matter, Life and Mind These are the thice births of Agni, his thice deal stations, thiee Mothers Agni is the efore called Tryambakit (Ry VII 59 12), which is also an epithet of Rudra, because Agni ani. Rudio are identical according to the univei sally accepted statement of the Biāhminas ( Ignir eu Ruiruħ, Satapatha V, 3 1 10, VI 1 3 10, Tāndya XII 4 21, Taittuiya 1 1 56-), 1166,1 1 8 4) and also the enunciation of the Rigvela (II 1 6, trau Agne Rudruh) As a matter of fact, the ancient eytmologists and cicgetes had goolicason to speak of Agni as Rudia Rudra is the piinciple of "huugc." (ušanāyā), or in suaple taims “assimilation" that pervades each living systein confined on aclive within its Dyārā-Prithivi, oi thic two valves of an organism A fanciful ctymology foi Rudia is given, viz the principle of Life (Madhya Prāna, also called Indhu, o. esotciically India) when it is awakened or activated, weeps and theicfoic is called rudra (fion the 100t ruil, " to weep", Śatapatha VI 1 3 10) The implication is quite valid Il means that the slceping nuclcus of "life", the slumbering "chill" within each "sccd" becoincs active and immediately it cries foi “food" to sustain itsell Whethc catet is awakened, food must be given, that starts the process of assimilation and elimination, which is the elementary feature of life This nucleus is Agai, who ciies foi Soma (cf. Rv V. 44.

·8 SPARKS FROM THE VEDIC FIRE 15, Agni is awakened, to him Soma offers itself as a friend to ieside in a common dwelling) Agni with Soma becomes quiet for a time, until its hungıy tomper is stirred again That is the auspicious form of Agni called Siva. Its opposite is the awful or due foim (Rudra oi Ghora), when Agni is without Soma oi food it becomes the all-consuming file that dries up the living contents and buins the body. Somna is the nectai or elixii of life and Rudia is piopitiated with the evci-flowing diops of Soma. Rudia is also called India whose most favouite hobby is to quaff potions of Some juice Soma is the opposite principle of Agni; the former the watcy piirciple or moistuic and the latter the fiery principle 01 heat (yad vai śushkun yalfasya tadāgneyam yadvā ārdram yajrasz a tut saumyam, Satapatha III. 2 3 9-10) Sūrya in heaven is a form of Agni "I honou as the face of lofty Agni in heaven the bright and holy light of Sūlya" (Rv I. 73 8) "Agni in this (would), Indra and Väyu in the middle, Sūıya in hcaven, and here to be iecognized as the three deties. Owing to the majesty of these (deities) diffcient names are applied (to each of them), (the diversity of names) heie appears in this and that (sphere) according to the division of their respective spheies This is a marifestation of their power (vibhūti), that thcil names are 1a110us The poets, however, in theu foi mulas say that these (deities) beve a mutual origin (anyonyayonitā; (1 c thcit becoming in earth or heaven is a bith from one another) Of what is and has been and is to bc, and of what moves and is slationary, of all this some negaid the Sun alone to be the origin and the cause of dissolution Both of wbat is not and what is (asatascha sataschaiva), this source is really) Prajāpatı, as (being) this cteinn Brahma which is at once impei isbable (aksharam) and the object of speech (vāchyum) He (the Sun), having divided himself into thiee, abides in these woulds, calling all the gods in duc oi dei to iest in his rays This (being) which, in the form of fic, abidcs in thicc forms in the worlds that have come into being, the sccis acloic with songs as manifested under thiee names". (Brihad-devatā, I 61-71), Agni, Vāyu and Sūya ale spoles of as thiee differ ent manifestations of one Essence (Atmā) which is the Soul of the universal Divinity, the Projāpatı (Aima sarvam devar ya, Niruhta VII, 4, Bțihad-devatā I, 73) In the symbolism of the ritual the essential single F11e variously becomes the Gāı hapatya, the Dakshinā and the Ahavanīya This triple division conicsponds to the basic tunity of Matter, Life and Mind, 01 Earth, Atmosphere anl IIcaven, oi Mother, Child and Fatuci, and so on. These are the thice tiuths and the thice buths of Agni (Rv IV, I 7) With icference to these triple foi ms, the question is raised. How many aie Agnis ? How many are the Suns ? (Rv. X, 88 18), ·2 AGNI 11 kindled in the sacuificc (etad var pratyales had yajfia-r īpam yad ghritam, Śatapatha, XII 8 2 15) Ghiita is therefore taken as the symbol of fertilising secd (retah-sikter rai ghritan, Kaushitaki Bi. 16 5, reto vai ghiztam, śatapatha IX. 2. 3. 44 ; Yajurveda XVII 79) Univei sal watuie is the cosmic cow, universe is het inilk; the liſe-piinciple is the buttci in that milk, called prishad ajya in the Rigveda. Fiom the Sarvahutu Yalla of the Creator, the quickening piinciple of Him, that is the seed which he deposited as Fathei in the womb of the V11ā], the Mother, was "duipping fat" which diop by diop was ejaculated and collected in a mass to per mente the cutie occan of water and change it into one of milk This "diipping fat" is Agui, and one may conceive of the principle of cosmic heat becoming manifest as a spaik and gathering into a couflagiation like that in oui Sun, and millions of other such charged centies It is symbolically put as samblurram prishad ajyam, Ry X 90 8) The Sun is the calf of the Univeisal Cow oi Infinite Natuie, and also the Bull that fccundates thiough its lays the Natuie compichended in the solar system of the vast worlds that ievolve sound the Sun and aic held fast by it. The rays nie thu fertilising secd, on also spoken of as the myriad fleet cows which move in all directions supplying the milk containing buttei, 12 the principle of life with the two joint piinciples of Fue and Watei, Agni-Soma, 01 Heat and Cold Ghrita is the pulmal secd of the cosmos, the principle which quickens its embıyo, laud into it by the Self Existent Creatoi (Svayambhu Prajāpate) It is Prajāpatı Agni personificd, spoken of as a four-louncd Bull (chatuhśrınga guura, Ry IX. 58 2). The four louns are the four forms of Agni, viz the one transcendent 01 absolute, ab intru, and the thicc wluch become manifest as the thice Flies in the saciificc, explained above, which symbolise the principle of Tıinity in cicat1012. Rigveda IV 58 1-11 is a glorification of this mighty principle of univeisal fccundation, temel sevcially as Agni, Surya, Apah, Gāvah and Ghrita, who are all lemombeicd as the Devatās of thic hymn The univeis depends upon the power and might within the sea, within the heart, within all life May we attain that sweetly-flavoured wave of thine, brought at this gathering "over the surface of the floods" (Ry IV 58 111 The flowing of the ceaseless stieams of Ghrita, puie and full of sweetness (madlu oi soma) is the cicative process of cosmic and individuated life (Rv IV 58. 10) That eternal powei was produced from the saciifice of Puajāpatı in which the Universe was the offciing (sarvahuta Yata), and the Ghrita the complete form of Yajña itself, its esotciic name (Ry IV 58 2) This Agni is the primal Bull (ur ishabha), the universal sprinklei, the immortal principle that has entered the mortals (maho devo martyan aviveśa, Ry IV 58 3) espi essed as both Life and Mind In each womb the gener ative principle is first concealed with its quality of Mind, Cosmic ·12 SPARKS FROM THE VEDIC FIRE Life & Mattei (Manas, Prāna, Vak) It 19, so to say, the houded stock of the Panis, which the Dcyas discover and make manifest India obtains one shaic, viz, Mind 01 Manas, since Indra is spoken of as munasran (Rv II 12 1) Saiya produccs oi makes manifest its second one thud share, viz the principle of Prānu ou Lilo (also called Akshara) These two iemain invisible and by thcil inbcient powers produce the Vena, the beautiful flowering piinciple which shaiply distinguislics the male and the female and then by the law of dcpositing the male geim into the womb of the female (1. e the Svadhā piinciple of the two Patris) continues the process of life in the form of the fiuit oi its geim the secu Life starts from the seed and completes its cl. cle in the sccd, which releases a ficha chain-action The seed oi geimis Chistu and Agni. The sacrifice oi Agui's Yulfu begirs with the laying of the scci and the quickening of the foetus thereby, and through a very complex process of changes and difficrentiation wiought by the phases of time unfolding itself as the ahoratra, duría puurnumāsa, chātur māsya, ayana and samvutsarı, the seed is again icproduced as the seed It is conceived of as one unified Yajña through a succession of intermediary yajias as enme ated above Each cieative piccess unfolding itself in time and gradually finding its completion or fulfilment so as to be inciged in the next one is a yalila Day and night (Ahoratra Aynihotra), the two halves of the inonth (Durśc-Puurnamāsa), the thiee seasons (Spring, Sumnei and Autumn, the Uhitur mīsy ou l'our monthly sacrifices), the two semesteis (Ayanesht28) and the yell (Samvatsurt yudflu) uic the units of time, amongst which the Simvetraru offers the complete example of the ievolving wheel of time. In cach yara o creative process, there is a paśu tied to its stake, viz the organism that is being produced, the child" ou prajú, the manifcst form of Life and Mind though Mattı. This is the Paśubandha sacuifice which takes one year and of which Pur ushamedha, Ašvainedha and Gomedha are the thice principal forms conicsponding to Manas, Prāna and Vāk iespectively. Thc ycai Samvatsara in cach cieative process is a relative term signifying the relative term signifying the variant periods of time from a second to an aeon in which the yu)ñas aic completed The building of the complete fire-altar, 1 e the complete manifestation of life in the foim of a living tiee, animal or man is an integiated process, elubointed as the ritual of the Agni-Chayana comprising the building of five altais (panchachitika yaJitx) coricsponding to the five elements of the five Piānas, which together make one "Golden Reed" (hiranyaya vetasa, Rv. IV, 58. 5), viz the body that takes foi m and becomes manifest fiom the streams of Ghrita or seed pouicd into the womb Tlic cnbıyo (yarlıhu) is the five-jointed Golden Recd and its complete development gives birth to the Bube (Kumāra) who is called Chitra Sisu (Rv. X 1 2) which means both thc Chitya lyni (the fire generated through successive altais) and the mii aculous Child 1. e. Agni ·2 AGNI 13 called Adbhuta (Rv. VI 15, 2, Araṇya kaparvan 213 2, Mārkandeya Puiāņa 94. 7). This leads us to the very important topic of Kumāra Agni who is the son of Rudia, or a manifestation of Agni as Rudia, described at length in the Satapatha B. VI. 1 3 1-20 (chitasya nāma karoti. chitranāmānam kar oti chitrosīti sarvāni li chitr anyagnih) : 'to him (Agni) when built up (chata) he gives a name He calls hun by the name of Chatra (the Built-up one, the Mnaculous one), saying, “Thou art Chitra"; for Agni is all the built-up things'. The meaning of this is not difficult to seek Wherever we have a living oiganic substance it is the iesult of Agni become manifest through the gioss material elements, which thciefoic is called chitu, i e glowni ol developed thiough the Yajña, and hence the same born as Chetra or the Miraculous Boy, the Wonderful Hcio (Adbhuti Kumāra, cf. mahādbhuta, Alanyakapaivan 212 5) This Miraculous Boy is the Fue of Life that at first sleeps in the seed and then wakes up by a quickening process that is common to the plant, animal and human kingdoms. The awakened nucleus is thrown into ihythmic vibration, a throbbing pulsation, a process of expansion and conti action called samaſichanaprasarana, Satapatha VIII I 4 10). The souice of this tremoi in the individuated centres of living organisms is the same as the cosmic pulsation in the Sun. Both are manifesting the quiverings of a single Fule oi Encigy, and both iepresent the buth of an identical divine Child called Agni, Vāmadeva, Manu, Skanda and by many other names, w ·3. HIR ANYAGARBHA ( lepoglalhf ] 1. सलिलम् The wide conception of Vedlic cosmogony is cpitomised in the word fecuerothe Golden Geim. The Purānas claborate the tliemc and explain its mcaning as pait of the gatujafafa, ie the existence of One Ocean in the beginning of the cosmos Tho Rigveda i efers to the Pulmoval Wateis as arti तम पासीत्तमसा गृहमनेऽत्रकेतं सलिलं सर्वमा इदम् । (नासदीय सूक्त १०।१२६।३) 'The Unmanifest (77.) concealed within it the Foi mless Manifestation (a#') i The Universe (2 499) then was indisci iminated (aaa) in the Purmes al Waters (सलिलम्) The same Occan is ieſci!ed to as the Waters of unfathonca depth : अम्भ किमासीद् गहनं गभीरम् । (नासदीय, X. 129 1) Venly the cosmos is the oulcome of the fashioning of forms fiomn out of the Wateis of the piimcval Ocean of Enoisy TULIhre afraih Jerait I (FO 818€818) *The Dark She-Bison has by hei i umblings fashioned the Wuters into mani fold foi ms.' वरुण, and What is the significance of Gauri ? In Vedic symbolism गौरी and गौ 1c distinguished , niet, the she-buffalo, 1epicsents the apot of the dark regions of I, as the cow of the cffulgent regions of $F. Thus that and it boll ne forms of Agni, or Vak, for all Speech or Sound is pulsating energy. The creative process is the descending of the watci-floods from those Primeval Oceans : तस्याः समुद्रा अधि विक्षरन्ति । (ऋ० १११६४।४२) The Oceans remain under the loudship of Varuna, they are cucompasscil lvy his sovereign might Vritra is Varuna's arch agent, the cnveloping Asuia who is lying asleep at every point of the Ocean India emerges as the great Gol to challenge him, to overcome him and release the flow of Waters India is the principle of fexuaTH, the same as afa, the child of Wales (991 7:), or the goldpinioned Bird (fe20498 ft), 1.e. the Sun:

·3 HIRANYAGARBHA 15 - यद्देवा यतयो यथा भुवनान्यपिन्वत । अत्रा समुद्र आ गृह सूर्यमजभर्तन ॥ (ऋ० १०७२।०) “The Sun which was lying bidden in the Ocean, Ye biought forward, O Ye Gods, when, likc Yalıs, with your iegulated dance moveincats, you caused the worlds to giow These most apptop11ate words-समुद्र आग्रह सूर्यम् - are the Vedic nucleus of the हिरण्यगर्भ विद्या-- हिरण्यगर्भः समवर्तताग्ने भूतस्य जातः पतिरेक आसीत् । स दाधार पृथिवीमुत द्या कस्मै देवाय हविषा विधेम । (ऋ० १०।१२१११) Fuist of all to come into being is Hulanyagaibhir, the supieme principle of cieation ; -He supports grargferat as the manifest form of the Unmanifest Grefa who is symbolised as #, and whose unknowable form is the ultimate object of our oblations In a clearly woided stanza of the Plajāpati Sūkta, we find a four fold statement . आपो ह यबृहतीविश्वमायन् गर्भ दधाना जनयन्तीरग्निम् । ततो देवाना समवर्ततासुरेकः कस्मै देवाय हविषा विधेम ।। (ऋ० १०।१२११७) (1) बृहतीः आप:--The Great IVateas, same as the समुद्र, आप, ol Pulanic अप एव ससर्जादौ 01 आपो नारा.। (2) fare T --The Universe was its geim, womb oi child : अग्निहि न प्रथमजा ऋतस्य । ( ऋ० १०५७) अपा सखा प्रथमजा ऋतावा क्वस्विजात कुत प्राबभूव ॥ (ऋ० १०.१६०१३) (3) जनयन्तीरग्निम्--Tht. Get m was algul, the Child of Waters , and Suiya on India is but a form of that Agni अग्नि Is th. finst-born of ऋत 01 बृहती आपः, (1) देवानाम् अमु.--The अग्नि thus protluccel is the womb of waters is the uuique spuit (असु = प्राणः) of all the Gols (अग्नि = प्राण = समञ्चन-प्रसारण, Cosmic Pulsation). He is the IItn anyugai bha, sume us the सत्यनारायण सूर्य of the Puranas, and th८ सत्यधर्मा of the Rigveda (Y 121.9). The हिरण्यगर्भ Is the cmergence of सत्य against the substiatum of ऋत, or the Infinite Universal, called Paramislitin (#TAT QAfg), The Vedic-cum-Puiāņıc formula is :- सत्य = हिरण्य = प्राण - अग्नि = सूर्य = नारायण 2. एकार्णवविधि In Puiūnic terminology, the expandel Occon at the time of dissolution is called सलिल (हरिवंश ३।१०।१), महार्णव, एकार्णव, अगाध स्तब्ध सलिल (हरिवंश ३।१०।३४) or युगान्त तोय ·16 SPARKS FROM THE VEDIC FIRE (Prag 315173). The Hariyamśa goes a step further and desciibes the piimeval watery floods as enveloped by a nebulous frost यथा चैकार्णवजले नीहारेण वृतान्तरे । अव्यक्तभीषणे लोके सर्वभूतविजिते ॥ (हरि० ३।१०।३१) In its unmanifest form, when all sentient beings are nonexistent, and everything is covered by daikness, the single Ocean looks formidable All the divided units of creation are disi upted and diawn together into a single watery mass : भूत्वा नारायणो योगी सप्तमूर्तिर्विभावसु । गभस्तिभि. प्रदीप्ताभि संशोषयति सागरान् ॥१॥ पीत्वाऽणवाश्च सर्वान् सनदी. कूपाश्च सर्दश । पर्वतानां च सलिलं सर्व पीत्वा च रश्मिभिः ॥२॥ भित्वा सहस्रशश्च व मही नीत्वा रसातलम् । रसातलजलं कृत्स्नं पिबते रसमुत्तमम् ।। ३ अप्सु सृजन क्लेदमन्यद्ददाति प्राणिना ध्रुवम् ॥ ४ (हरि० ३।६) Nilakantha translates अप्सु as कारण ब्रह्मणि, the tianscendent Brahman as the ultimate cause of the created worlds As a matter of fact #19: is equivalent to all the possibilities of Existence, which are withdrawn into the primal source when dissolution takes place. In terms of modern psychology this state may be compared to the humidum radicle, the root-moisturc, the spuit of lifc, not only indwelling in all living buings, but immanent in everything that exists. This Flood of Life bieaks up its individuation and is withdiawn into its universal source, the Ocean समुद्रं व. प्रहिणोमि स्वा योनिमपीतना। (अथर्व १०।५।२३) The watery floods of this Ocean enshrine within their womb what is variously known as अपा वत्स, अपा वृषभ, अपा हिरण्यगर्भ, दिव्य अश्मा पृश्नि, अग्नि and the याजुष पुरुष, symbolising the conjoint principle of moviment and stasis fa-feyfa) (Athai vaveda, x 5 15-21). 3. निद्रागतनारायण The most characteristic divine fentuic associated with the oceanic equilibiium of Energy is the conception of नारायण एकार्णवे तु त्रैलोक्ये ब्रह्मा नारायणात्मक. । भोगिशय्यागत. शेते त्रैलोक्यग्नासङ्घहित. ॥ (विष्णु० १।३।२४) Biahmā and Nārāyana are identical divinitics, who, having withdiawn the three worlds into their person, sleep on the cosmic serpent called Ananta Sesha, ESee also, Vishnu, 1. 3. 3, 1. 4 1, 1 4. 4-5 for ब्रह्मा =नारायण ] - ·3. HIRANYAGARBHA 17 The principle of sleep ( First) is the same as the principle of Rest oi Stasis ( स्थिति ) नारायण is the same as स्थाणु, the fixed eter nal, changeless Divinity, called एकम् (the One without a second), अज (Unboin), अव्यक्त, पुरुष, अनादि काल, कारण, केवल, नित्य, सदसदात्मक, etc These epithets are often 1epeated in the Pulanas with many additional ones 1 Some of these correspond to those used in the नासदीयसूक्त नाहो न रात्रिन नभो न भूमि सीत् तमो ज्योतिरभन्न चान्यत् । श्रोत्रादिबुद्धयानुपलभ्यमेकं प्राधानिक ब्रह्म पुमास्तदासीत् ।। (विष्णु० १।२।२३ ) The authoi of the Vishnu Puiāni explicitly mentions this doctiine to have been developed by the Brahmavailans of the Vedas (वेदवादविदो विद्वन्नियता ब्रह्मवादिनः। पन्ति चैतमेवार्थम् .१२।२२). arraut denotes the Tianscendental Divine Power as the substratum of Infinite Nature (प्रधान) The Maitiayani Upanishad explains Nalayana in agrand equation as follows एष हि खल्वात्मेशानः शंभुर्भवो रुद्र प्रजापतिविश्वसृग्धिरण्यगर्भः। सत्यं प्राणो हंस शास्ता विष्णु रा- यणेऽकः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति। (मैत्रा०६८) to and factor are colielative terms वेवेष्टि व्याप्नोति इति विष्णुः,-Vishnu is that aspect of the Divine Power which is compichended in the cieated cosmos and thus made finite That which icmains beyond is truly called Thu Remainder Vishnu is relative and Susha is absolute , Vishnu is finite and Sesha is infinite The relationship between the relative and the absolute aspects of Divinity is expressed as Vishậu iesting or sleeping on Sasha, the Ananta oi Infinite Onc.' It is a cogent and complete iconogiaphic formuld, v 12 th it of inerizît fact. 'परः पराणा परम. परमात्मा पितामहः। रूपवर्णादिरहितो विशेषणविवजित.॥ १ ॥ अपक्षयविनाशाभ्या परिणामधिजन्मभि । गुणैविजित सर्व स भातीति हि केवलम् ॥२॥ सर्वत्रासौ समश्चापि वसन्ननुपमो मत. । भावयन् ब्रह्मरूपेण विद्वद्भि परिपठ्यते ॥ ३ ॥ तद्ब्रह्म परमं नित्यमजमक्षयमव्ययम् । एकस्वरूपं च सदा हेयाभावाच निर्मलम् ॥ ३ तदेतत् सर्वमेवैतद् व्यक्ताव्यक्तस्वरूपवत् । तथा पुरुषरूपेण कालरूपेण च स्थितम् ॥ परस्य ब्रह्मणो रूपं पुरुप. प्रथमो द्विज । व्यक्ताव्यक्त तथैवान्ये रूपे कालस्तथापरम् ॥ ४ ॥ प्रधानपुरुषव्यक्तकालाना परम हि यत् । पश्यन्ति सूरयः शुद्ध तद्विष्णोः परमं पदम् ॥ ४२ ॥ प्रधानपुरुषव्यक्तकालास्तु प्रविभागश । रूपाणि स्थितिसर्गान्तव्यक्तिसद्भावहेतवः ॥ ४३ ॥ व्यक्त विष्णुस्तथाव्यक्त पुरुष. काल एव च । क्रीडतो बालकस्येव चेष्टा तस्य निशामय ॥ ४४ ॥ W. Kufel, Das 1 urāna Pañcylaksana, p 6 . १ ॥ 3 ·18 SPARKS FROM THE VEDIC FIRE 4. स्वयम्भू प्रजापति We may briefly explain here the cosmogonic doctiine given in the beginning of the Manu Smſiti आसीदिदं तमोभूतमप्रज्ञातमलक्षणम् । अप्रतय॑मविज्ञेयं प्रसुप्तमिव सर्वत. ॥ ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् । महाभूतादि वृत्तौजा. प्रादुरासोत्तमोनुद ॥ योऽसावतीन्द्रियग्राह्य. सूक्ष्मोऽव्यक्तः सनातनः। सर्वभूतमयोऽचिन्त्य. स एव स्वयमुद्बभौ ॥ The unmanifest ( 74 ) is described as atya (cnveloped in darkness , cf. लम आसीत्तमसागढमने, Rigveda 10 129 3), अप्रज्ञात-अलक्षण-अप्रतक्य, unknown and unknowable (cf अप्रतं of the Rigveda, 10 159 3), प्रसुप्तमिव सर्वत , which has reference to the Puranic imagery of Vishnu sleeping on tha He is also spoken of as the subtle, etei nal, unmanifest principle, the cause of the gross material clements, and itself beyond the ken of the senses Such a divinity is called Svayambhū, the self-existent. He is essentially self centred, gertat:, 1 e whose FTTH ol power is originally intioverted on himself, but which he teleases for the sake of manifestation ( व्यञ्जयन्निदम् ). Then primeval darkness is dispelled (तमीनुद.) and the imprisoned foices become open ative or extrovertly directed (प्रादुरासीत् ). He who is fauty cieates out of his own body by the powe, of meditation or तपस्, the succeeding principle called परमेष्ठी, 01 आपः, the universal mother in whose womb the seed of cieation is deposited Of this pain Equrd is the Fiely principle, the Father, that deposits the scedl; and qagt is the Watery principle, the Mother, that ieceives the sced of the cosinos in its womb सोभिध्याय शरीरात्स्वात्सिसक्षुर्विविधा. प्रजा । अप एव ससर्जादौ तासु बीजमवासृजत् ।। (मनु० ११८) बीज 1s the same as भुवनस्य रेत of the Rigveda, आप. 1s the same as विराज, 01 महत्, on पाण्ड, . - the egg When the creative seed has been ieceived within it, the cosmic egg becomes the Golden Germ (हिरण्यगर्भ ), the same as हैम अण्ड on Golden Egg The creative seed of Fury stafa is called fecou, 'Gold', which is the symbol of Flie ( 77 ), or सूर्य, or प्राण, on the eternally energised foice of cosmic pulsation (समञ्चन-प्रसारणम् ), an unending 1hythm of expansion and contiaction that is callel काल (Time) on संवत्सर. Manu uses the thiee tel ms नर, नार and नारायण, which should be clearly distinguished स्वयम्भू प्रजापति 1s नर, परमेष्ठी प्रजापति 1s नार and हिरण्यगर्भ प्रजापति Is नारायण. When he speaks of सर्वलोकपितामह, he refers to स्वयम्भू and there is a 1eason behind it, ·3 HIRANYAGARBHA 19 In the शतपथब्राह्मण, creation is described as the कामप्र यज्ञ of प्रजापति- ता वा एता पंचदेवता एतेन कामप्रेण यज्ञेनायजन्त (शतपथ ११।१।६।१।२०) The Five Deities mentioned here are named as : स्वयम्भू प्रजापति २ - परमेष्ठी ३. सूर्य (%D इन्द्र) ४. अग्नि ५. सोम Amongst them qagt (the universal principle which is fecundated) is called प्राजापत्य, son of स्वयम्भू प्रजापति. स्वयम्भू is the father of परमेष्ठी- स परमेष्ठी प्रजापति पितरमब्रवीत् कामप्रं वाऽअहं यज्ञमदर्शम्, तेन त्वायाजयानीति (शतपथ १११।६।१७) परमेष्ठी discovered the कामप्र यज्ञ (the creative process by which the universe is brought into existence as fulfilling the #14 of the Cieatoi). On the one hand he associated the self-existent F94FF, bis Father, and on the other set his son This इन्द्र is सूर्य, हिरण्याण्ड, and हिरण्यगर्भ, typifying the Twin Pair of अग्नीषोम The latter are called the Two Brotheis (स इन्द्रोग्नीषोमौ भ्रातरावब्रवीत् । अनेन वा कामप्रेण यज्ञेन याजयानि, येन मामिदं पिता प्रजापतिरयीयजदिति, श० १११११६१६). The Twin Biothers afort and TF fulfil this cicative process by अग्नि playing the tole of अन्नाद and by सोम that of अन्न. The eater of food and food iefer to the piocess of assimilation and climination, or the function of the datat Fue in cach individual centie of Life 01 Piāna The giand FTHF sactice of the Creator 1s his mainfestat.on as प्राण in each and evely centie . स इष्ट्वाकामयताहमेवेदं सर्वं स्यामिति । स प्राणोऽभवत् प्राणो वाऽइद सर्वम् अयं वै प्राणो योऽयं पवते । (शत० ११११।६।१७) 'Having peifoimed the last sacrifice, he desnied — may I become Tbis All (1e the universe)' He then became प्राण, for प्राण is this All. This Vayu (as the symbol of movement) is TIT.? Flot or Life is the principle of cosmic pulsation, the 1hythm that is the soul and essence of हिरण्यगर्भ, manifesting within its centre as अग्नि and सोम, as the positive and negative, or the male and female aspects of energy. The Athaiva i efers to these as the two Fires, one cold (हिम) and the other hot (घ्रंस, अथर्व १३।१।४६, तत्रतावग्नी प्राधत्त हिमं घंस च रोहितः ). यज्ञ is a Creative process being the outcome of the mangling of hot and cold :

·20 SPARKS FROM THE VEDIC FIRE स्वर्विदो रोहितस्य ब्रह्मणाग्नि. समिध्यते । तस्माद् घ्रसस्तस्माद्धिमस्तस्माद्यज्ञोऽजायत । The रोहित 01 tne Ruddy is अक्षर, 10 अग्नि 01 हिरण्यगर्भ, the Golden Egg quickened with Life, Invested with the Twin Fucs of heat and cold. It is . । क्षोभ Thic Puiānas icfe to the principle of $17, 'agitation,' 'movement, as an essential step to cication It siguifies the awakening of Vishnu from sleep variously acsctrbed as गुणवैपम्य, परिस्फुरण, विस्पन्दन, जागरण, क्षोभण, संरम्भ, etc The Linga Puiāna cxplains it as follows साधयेणावतिष्ठेते प्रधानपुरुषावुभौ । तम' सत्त्वरजोपेतौ समत्वेन व्यवस्थितौ ॥७२॥ अनुपृक्तावभूता तावोतप्रोतौ परस्परम् । गुरणसाम्यो लयो ज्ञेयो वैपम्ये सृष्टिरुच्यते ॥७३॥ उपास्य रजनी कृत्स्ना परा माहेश्वरी तथा । अहमुखे प्रवृत्तश्च पर प्रकृतिसम्भव ॥७॥ क्षोभयामास योगेन परेण परमेश्वर ॥७६।। (लिग पुराण ११७०) The Supreme Loid by his Yogic power agitated both fa and get to emergc fiom the state of TUTTFT to Tuaqft and thereby start the cieative plocess Maheśvara cicated the liinitarian principle of the thice Gous, the thiec Guņas, the thice Fics and the thice Worlds महेश्वरात त्रयो देवा जज्ञिरे जगदीश्वरान् । शाश्वता गरमा गुह्याः सर्वात्मान शरीरिए ॥ ७७ एत एव त्रयो देवा एत एव त्रयो गुणा । एत एव त्रयो लोका एत एव त्रयोऽग्नय ॥७८ (लिग० १७०) According to the देवीभागवत when योगनिद्रा entercil the bonly of विष्णु, he wius 1cndered अचेतन and सन्दवर्जित ( देवी० ११११७१८). By the musculous of वाक् which is fiely ene1gy, तामसी निद्रा was ejected out of Vishnu's body and He was loused to activity एवं स्तुता तदा देवी तामसी तत्र वेधसा। नि सृत्य हरिदेहात्तु संस्थिता पार्वतस्तदा । विस्पन्दितशरीरोऽसौ यदा जातो जनार्दन । धाता परमिका प्राप्तो मुदं दृष्ट्वा हरि तत ॥ (देवी० १७४८,५०) एका मूर्तिस्त्रयो देवा ब्रह्माविष्णुमहेश्वरा. । रजसत्त्वतमोभिश्च संयुताः कार्यकारका ॥ In the cosmic egg ( TETITE ) there is nothing higher than the principle of the Triplc Gunas 01 thc Thiec Gods, which is the effective cause of all activity The agitated ayou belungs to safat – प्रकृति क्षोभमापन्ना पुरुषाख्ये जगद्गुरौ । महान् प्रादुरभूद् बुद्धिस्ततोऽहं समवर्तत ॥ अहंकाराच सूक्ष्माणि तन्मात्राणीन्द्रियाणि च । (बृहन्नारदीय० ३।३१-३२) The great पुरुष, either as स्थाणु महेश्वर, on as निद्रागत विष्णु 10picsents the principle of feqfa, immovablc being, symbolising iesistance to all motion, whereas sefa is the excited condition of movementpower Home - - ·3 HIRANYAGARBHA 21 B स एव क्षोभक पूर्व स क्षोभ्य प्रकृते पति. । स संकोचविकाशाभ्या प्रधानत्वेऽपि च स्थित. ॥ १२ उत्पन्नः स जगद्योनिरगुणोऽपि रजोगुणम् । भुञ्जन् प्रवर्तते सगें ब्रह्मत्व समुपाश्रितः ॥ १३ रजो ब्रह्मा तमो रुद्रो विष्णु सत्त्वं जगत्पति । एत एव त्रयो देवा एत एव त्रयो गुणा. ॥ १८ ॥ (मार्कण्डेय० अ० ४६) शिवेच्छया परा शक्ति. शिवतत्त्वैकता गता । तत परिस्फुरत्यादौ सगै तेलं तिलादिव ॥ १८ तस्या विक्षोभ्यमाणायामादौ नाद समुदभौ ॥ १६ ( शिव०, वायवीयसंहिता, २।४) The principle of क्षोभ 1s the same as रजस् , अक्षर, अमृत, शक्ति, क्रिया, काल, etc. All these variant teims are used in the Puiānas We may go back to the Asya vāmīya Sūkta of the Rigveda where the icleasing of the watcis of the Ocean is called अधिविक्षरण (RV. 1 164 42), hindied to the Pulanic परिस्फुरण, विस्पन्दन etc The account in the Hallvamsa biings in Vasishtha as the Rishi born from the Ja1 (कुम्भसंभव.) who performed तपस् and cicated the worlds Fiom his abode in the midst of the Ocean he slightly agitated its waters, and this initial tiembling gradually incicased so that by its mounting momentum it thicw the whole sea into churning convulsions and dimensional waves from whose fiction the file called Vaišvānaia a was produceds According to the Brāhmonas, afhg is thic designation of fr9fet, fra and stru १. सैका परा च चिद्रूपा शक्ति. प्रसवमिणी । विभज्य बहुधा विश्व विदधाति शिवेच्छया ॥ १५ ॥ एकधा च द्विमा चैव तपा शतसहसवा । शक्य. सनु पिद्यन्ते बहुमा व्यवहारत ॥ १७ ॥ (शिव पु०, वायवीय सं०, २१४) स्त्रीपुसप्रभवं विश्व स्त्रीपुंसात्मकमेव च । (शिव०, वाय० सं०, २।४।३७) ईशो वृक्ष इव स्तब्यो य एको दिवि तिष्ठति । येनेदमखिलं पूर्ण पुरुपेग महात्मना ॥ ६ ॥ एको बहूना जन्तूना निष्क्रियाणा च सक्रिय । य एको बहुधा बीजं करोति स महेश्वर ॥७॥ र दिद क्षरमव्यक्त यदप्यमृतमक्षरम् । तावुभाक्षरात्मानावेको देव स्वयं हर ॥ १२ ॥ अयं मुक्तो मोचकश्च ह्यकाल कालचोदक ॥ १७ ॥ (शिव०, वाय० २।४) १. प्रापव स विभुर्भूत्वा कारयामास वे तप. । छादयित्वाऽऽत्मनो देहमात्मना कुम्भसंभव. ॥१॥ ततो महात्माऽतिबलो मति लोकस्य सर्जने । महता पञ्चभूताना विश्वभूतो व्यचिन्तयत् ॥ २॥ तस्य चिन्तयतस्तत्र तपसा भावितात्मन । निराकाशे तोयमये सूक्ष्मे जगति गह्वरे ॥ ३ ॥ ईषत्संक्षोभयामास सोऽर्णव सलिले स्थित । सो नन्तरोमिणा सूक्ष्ममथ च्छिद्रमभूत्तदा ॥४॥ तत्र शब्दगतिर्भूत्वा मारुतद्रवसंभव । स लब्ध्वाऽऽन्तरमक्षोभ्यो व्यवर्धत समीरण ॥५॥ विवर्षता बलवता तेन सक्षोभितोऽर्णव । अन्योन्यवेगाभिहता ममन्थुश्चोर्मयो भृशम् ॥ ६ ॥ महार्णवस्य क्षुब्धस्य तस्मिन्नम्भसि मध्यति । कृष्णवर्मा समभवत्प्रभुर्वैश्वानरोऽचिमान् ॥ ७ ॥(हरिवंश० ३।११) २. प्रजापति वसिष्ठ., कौषीतकी बा० २५।२ अमि देवाना वसिष्ठः, शत० १४।६।२।१४ प्राणो वै वसिष्ठ ऋषि., शत० ८.१११६ ·22 SPARKS FROM THE VEDIC FIRE The Vasus are प्रारणा and वसिष्ठ 1s therefore the foremost प्राण, Viz the मध्यप्राण, which begins the process of life and is called sre, and esoterically srs. He is the enkind led flame of life in each Jai, 1 e in the conjoint form of each arargferat unit In the शान्तिपर्वन् (३२६।२०) वसिष्ठ 1s called हैरण्यगर्भ, the son of हिरण्यगर्भ प्रजापति . 6. आपो नाराः With reference to the gatvia fafer, the Puiānas frequently cite the following verse of the Manu Smriti, either as it is 01 with variants आपो नारा इति प्रोक्ता आपो वै नरसूनवः । ता यदस्यायनं पूर्व तेन नारायण स्मृतः ।। ( मनु० १११० ; ब्रह्म पु० ५६।१२, ६०१२५; वायु ५।३८) The शान्तिपर्वन् has it as follows नराणामयनं ख्यातमहमेक सनातन । आपो नारा इति प्रोक्ता आपो वे नरसूनव । अयनं मम तत्पूर्वमतो नारायणो ह्यहम् ।। . Also उद्योगपर्व ६८१०- नराणामयनाच्चापि तेन नारायणः स्मृतः । This was an ancient TeT of which the Alta version is the oldest form preserved Latei 1. became the ci cell of the Traas in variant forms The doctiine formed pait of the Vedic cosmogony according to which Wateis existed in the beginning ( आपो ह वाऽइदमग्ने सलिलमेवास, श० ११।१।६।१), and they gave birth to Agni which is अपा गर्भः, 01 अपा वत्स Agni is ve11ly हिरण्यगर्भ, सत्य, नारायण, सूर्य, प्राण. , 7. अण्ड अग्नि meditated upon आप, utted with it and produced the principle of FĘTou, 1 e. pulsating life on the impregnated Egs FETTU is the seed of Agni (अग्ने रेतो हिरण्यम्, श० २।२।३।२८). E 01 Egg is an impoi tant symbol in the genciative process of life. Jos Is the same as विराज ( यस्मादण्डं विराड् जज्ञे भूतेन्द्रियगुणात्मक , भाग० २।६।२; also २।५।३४-३५). Vilaj is the mothet principle, सोम on आप, 0. परमेष्ठी- यस्मिन् विराट परमेष्ठी प्रजापतिरग्निर्वैश्वानर. सह पंक्तया श्रित. । य: परस्य प्राणं परमस्य तेज आददे ।। (अथर्व १३।३।५) As si enkundles the adhyātmika contie and the Sun heats the adhdaivuta or cosmos, so does the indwelling Purusha lent the Vliaj both from inside and outside (स्वधिष्ण्यं प्रतपन प्राणो बहिश्च प्रतपत्यसौ । ऐव विराज प्रतपंस्तपत्यन्तर्बहि. पुमान् ॥ भाग० २।६।१६ ).

·3. HIRANYAGARBHA 23 There are two categories, the first is called facie 01 qzagt, and the second afra dagare Or gry. This iefers to the two stages of the egg, viz the ovum in the mother and its quickening by the seed of the father after which it becomes the ſoitilised egg In the araît gh of the race, the two stages of the Egg are clearly distinguished Aditi, the Infinite Mother gave bith to eight sons wbo spiang to life from her body With seven she went to meet the Gods, and the eighth was Mā tānda which she cast away away ( 921 HAFTEATETA, O 8019215 ). The Seven Gods constitute together the active energising principles of Life, Mind and Matter as the Seven Piāņas or the Seven Vasus The cighth Arafus is doi mant, when thrown outside the bounds of Time ( काल, संवत्सर) When Aditi unites traits with the cycle of buth and death ( store and can ), which is the same as the wheel of Time (संवत्सर चक्र), the cast away Frafts 15 ievivified as the yondei Sun or Hiranyagaibha The fecundating principle of fatist is filt, the universal propeller ( 494 ), that imparts movement 01 i hythmic pulsation to all centies of manifest life file is gretau gan, qoy who enteis all beings us the Thiead Spirit and quickens them In the Bhagavata, the doi mant egg is called 917 and the active one जीव ( वर्षपूग सहस्राते तदएडमुदकेशयम् । कालकर्मस्वभावस्थो जीवोजीवमजीवयत् । २।६।३४) farge when he awakens from sleep accepts thice principles of f167, and FT12 with which he quickens the active egg As in the Satapatha. Veuily in the beginning this funiverse) was water ( 914: ), nothing but a sea of excited watci (after). The wateis (as the allpei vasive mother) desired, 'low can we be piogenited ?! They toiled and pei foi med tapas When they were bucoming heated, a golden egg was pioduced (FETTAH BTT5H tara). The year ( *TCHT ), indecl, was not then in existence : this golden egg floated about ſoi as long as the space of a scai In a year's time 9a9 was produced thciefiom. lie is ghrafa.' (Śitapathi, 11 1 6 1-2) In manifestation portofa becomes (wolold, viZ TT and and The TT form is facit or the egg, and dacht the unit of time for the maturity of that egg When the Cieatoi has completed the span of one year, oi the single ievolving unit of time, He potentially becomes सहस्रायु, e destined to live a thousand years ol up to the end of cieation 1 19ft completed the span of a year, he stood up and broke open the golden egg संवत्सरे हि प्रजापतिरजायत । स इद, हिरण्मयमाण्डं व्यरुजत् । (शत० ११११।६।२) ·24 SPARKS FROM THE VEDIC FIRE When the egg bioke, the three worlds, द्यौ. पृथिवी अन्तरिक्षं, which constitute the space of each individuating centie, weic produced from it तस्मिन्नंडे स भगवानुषित्वा परिवत्सरम् । स्वयमेवात्मनो ध्यानात्तदण्डमकरोद्विधा । ताभ्या स शकलाभ्या च दिवं भूमि च निर्ममे । मध्ये व्योम दिशश्चाष्टावपा स्थानं च शाश्वतम् ।। मनु १।१२।१३) The principle of HACHT is cquivalent to the two integieatcu umts of expansion and conth action ( संकोच-विकास, विष्णु० १।२।३१ ), the two wings of the golden Bird of Time (हिरण्यपक्ष शकुनि ) who haps his pinions for a thousand years य. सहस्रसवे सत्रे जज्ञे विश्वसभामृषिः । हिरण्यवर्ण शकुनिस्तम्मै हंसात्मने नमः ॥ (शान्तिपर्व, ४७।२६) He is the golden goose destined to be on wings in a flight to heaven foi a thousand days' duration सहस्रालय वियतावस्य पक्षौ हरेहंसस्य पततः स्वर्गम् । ( अथवं १३।३।१४) Guld ( RECOTT ) is a favourite epithet in Vedic symbolism Viālya Prajāpatı, intent on creating life, has a vision of goli within himself and then he engenders: स प्रजापति. स्वर्णमात्मन्नपश्यत्तत्प्राजनयत् । (अथर्ब १५॥१२) सुवर्ण 1 हिरण्य 1s the seed ( रेत.) which is the universal cause of genciation, and is the same as प्राण. The significance of 'Golden Egg' floating in the waters for a yeai was thus well understood in Vclic and Purānic cosmogony Its name as fer9far 01 Frerau farsum made no change in the bas.c idca It is the active centie of FI in the watery occan of ऋत, 01 आप . ऋत points to the all per vasive pr mordial mattci, defined as यदाप्नोत् तस्मादाप. ( श० ६।१।१।६ , अद्भिर्वाऽइदं समाप्तम् , श० १।१।१३१४, same as एकार्णव the One Ocean') हिरण्यगर्भ 1s the unit of life, the egg. that has the indwelling splist within 1t, that is destined, because of the powci of life, to be boin and to clic again (starre acue The qus is defincd as the factor with gan cntciing it and buing born again as अधिपुरुष (cf भाग० ३।६।४) The latter is the same as गैराज मनु, 1 Manu ou Mind as the offspuing of fazret, the same as faqeala The Sun is vcuily the object of those symbols • हिरण्यवर्णं यं गर्भमदितिर्दैत्यनाशनम् । एकं द्वादशधा जज्ञे तस्मै सूर्यास्मने नमः। (शान्तिपवं, ४७।२३ ) हिरण्यगर्भ 15 सूर्य, the womb of the gicat Mothes Goldess Aliti IIe is the रोहित, the Red One ( अथव० १३।१।१ ), concealcd within the Ocean (यो अप्स्वन्तः) and now thrown up by the concentiated foice of the univei sal creative laws, as the most perfect visible symbol in the whole of the cieation. Homage is paid to him under त्वत् 1 e ·3. HIRANYAGARBHA 25 many names • रुद्र, महादेव, अर्थमा, वरुण, अग्नि, सूर्य, महायम ( अथर्व ० १३।४।४-५). He 1epresents the ten calves with a single head (तं वत्सा उपतिष्ठन्त्येकशीर्षाणो युता दश, अथव० १३।४।६), 1. e the perfect symbol of factor which has ten constituent elements. As a he shines in the centie of the heavens स इन्द्रो भूत्वा तपति मध्यतो दिवम् । (अथवं० १३३३।१३) He is सविता, also called महेन्द्र, the mighty Indra ( अथवं० १३।४।१-२). It may be mentioned that the Putānas define the Egg as consisting of seven constituents, viz Mabat oi Buddhi, Ahamkāia, and the Five Tanmātıās ( HEGTEIT faxherri gus Eraafiat a, facuto 8121%, FEFTO 813185, Kufel, ibid , p 9) The egg is nothing else except an envelope of these seven, viz Manas, Piāna and the Five Elements. Each individual centie is an egg, having its FTFT at, and a whole miniature univeise within it : तस्मिन्नण्डे त्विमे लोका अन्तविश्वमिदं जगत् । अण्डं दशगुणेनैव वारिणा प्रावृतं बहि. ॥ (लिंग० १।३।२६।३०) The universe is equal to millions and billions of such eggs • anlETETTIFATTEETETICAT 254697. I tilfeelfeyataqa grosifat oferafer Til ( FATTO 813133) As a side issue of the gaujafafar is the description of afer Flaiuse and the वटपत्रशायी बालनारायण floating on the surface of the billowy ocean (हरिवंश, ३।१०।१२-६६). मार्कण्डेय is the ancient sage (बहुवर्षसहस्रायु, हरि० ३।१०।३७ ) endowed with & life of many thousand yeais. He is the same as Areia, whom divine mother Aditi brought to life for the cyclic process of birth and death FROST is thus the symbol of time. Alusa is the son of eifrer, the latter being but another name of अग्नि. बालनारायण is the newly created life, the Young Boy, TT, who is fiesh with every now lease of the cieative process (Fat at afar FTTHET:) As the Babe, he typifies the Unconscious becoming to incainate in cieation as the conscious mind He is described as engaged in his pastime (FIET, TTT) foi the purpose of creation, a natual spontaneous expression, involving no conscious effoi t. Painting The beautiful painting ieproduced with this essay is from an illustrated Bhagavata manuscript which has now become dispersed. The painting is preserved in the Bharat Kala Bhavan museum of the Banaias Hindu University and is repíoduced with the kind pei mission of its Director, Rai Kushnadasa. The painting belongs to the best phase of the Pahaii School of Kangia and may be assigned to cica 1775-1800 A D. It is the work of a genius, a rare example 8 4 ·26 SPARKS FROM THE VEDIC FIRE of symbolic illustration cultivated under the Pahail idiom The billowy ocean, its mounting waves and whiling watery spiials are depicted with grand success and their hai monious effect becomes impicsscd on the mind Against a blue blackground is depicted fecerat, the Golden Egg, radiant with builliant gold The miniatuie is an aesthetic cieation of chai ming quality both for its diawing and colour silent way it impaits à meaning that is deep beyond words. On the inveise is inscribed the following sloka of shfhr हिरण्मय. स पुरुष. सहस्रपरिवत्सरान् । पाण्डकोश उवासाप्सु सर्वसत्त्वोपबृंहितः ॥ ( भाग० ३।६।६) In its 3 •With Water all wound, lay within the the shell of the Egg, the Golden Puiusha, with his tcam of universal beings, foi the duration of a thousand scais The golden radiance of the Egg shining through its scven shells ( WATERU, Facy P/R180) is the Tapas i Piānic Powe. of F12Taut gan lying with in it 9. The Egg-Its Modern View The quickened Egg is an important biological conception Each individual animal begins life as an cgg and attains maturity or its adult stiucture in a period (which constitutes his #CAT) arbitrarily dctermined With perhaps a very few exceptions all multicellulai animals icpioduce sexually (cf the l'a then-Mother, oi Shy- Earth conception in the splitting of the cgg) The Mothcı principle is the facts and the Father principle is the sced depositing ou quickening FTUFLI called arremu, because he fises his abode in the watery cell ( Fret., 719, faxr). The new individual obtains life by a fusion of the two cells, one, the spor matozoon being produced by the male, and the other the ovum or egg (TE) by the feniale paient These two reproductive cells always differ gieatly in size and appearance, but have an equal influence on the chaiacters of the animal arising from then fusion Fertilisation is the act of fusion of a spermatazoon oi the male cell with an egg ou the female ovun This releases a series of moat muaculous developments accompanied by the division of cells and successive cleavages which give rise to the cential nervous system and the associated systems, like the respiratoiy, circulator y, digestive, excietory and procreative. This is a field of study for the modein science of embioyology 10. नारायणस्य चेष्टयानुप्रविष्टमाण्डम् In the Purānic accounts too, the egg is a complex stı ucture in terms of its cosmogonic data. Foi example, it is stated in the Bhagavata that the immobilo (te) Purusha deposits its seed in the face or stue (egg), and with His divine ·3 HIRANYAGARBHA 27 potency known as oftet (Tine) the egg is entered simultancously by twenty thice creative categories (त्रयोविशतिक गण) as follows १ महत्तत्व २ अहकार ३ मनस् ४-८ पंच ज्ञानेन्द्रियाणि ६-१३ पंच कमेन्द्रियाणि १४-१८ पच तन्मात्रा १६-२३ पच भूतानि These 2, Tattvas constitute the PLison (अधिपूरुष) within the wonib of the egg known togethei as facet By themselves these categories stand disconnected and theiefoie are unable to start the work of cieation Having entered all of these at one and the same time Nārāyana as the streefat Pui usha, unites them by His active power, and stimulates their doimant cnegy When they are thus noused into activity, the twenty-thiee categories, impelled as they are by the Divine Power, evolve the cosmic as well as the individual Body out of their own paits and undeigo tiansfoi mation ns a result of mutual cooperation सोऽनुप्रविष्टो भगवाश्चेष्टारूपेण तं गणम् । भिन्न सयोजयामास सुप्तं कर्म प्रबोधयम् ॥३ प्रबुद्धकर्मा दैवेन त्रयोविंशतिको गणः । प्रेरितो-जनयत् स्वाभिमात्राभिरधिपूरुषम् ॥४ परेण विशता स्वस्मिन् मात्रया विश्वसृग्गण । चुक्षोभान्योऽन्यमासाद्य यस्मिल्लोकाश्चराचरा ॥५ ( भागवत ३६) Biahmã, Rudia and Vishnu, -the thiee Goils or the Tuplu Gunas-all dwell in the Egg, and a whole universe with its systcins of many woulls inheics within the subtle womb of the Egg जलबुबुदवत्तस्मादवतीर्ण पितामह ॥२८ स एव भगवान् रुद्रो विष्णु विश्वगत प्रनु' । तस्मिन्नण्डे त्विमे लोका अन्तविश्वमिदं जगत् ॥२६ (लिग० ११३) The Egg is the material mallestation (प्राकृत सा) of the Divine Person ( पुरुषाधिष्ठित, लिंग० १।३।३९ ). The Divinc Potency and the inherent ciicigy of the Egg impel it to attain its numcrical evolutions as One, Thicefold and Tenfold' The One is called its Centie ( हृदय ), the Three ute adhyatma, adhidaeva and adhabhitta, and the Ten are the ten Piānic constituents of V11āj? स वै विश्वसृजा गर्भो देवकर्मात्मशक्तिवान् । विवभाजात्मनात्मानमेकधा दशधा त्रिधा ॥७॥ साध्यात्म साधिदेवश्च साधिभूत इति त्रिधा । विराट प्रागो दशविध एकधा हृदयेन च ॥६॥ ( भागवत० ३६) In Vedic data, the ten elements of विराज include-1 प्राण, 2 देवता, 3. ऋतु, 4 दिक, 5 छन्द, 6 स्तोम, 7 पृष्ठ्य, 8 साम, 9 ग्रह, and Jo ऋपि (पं. मधुसूदन ओझा, महर्षिकुल वैभव, r 227). These are the ten sons of वैराजमनु, the ten pruneval Prajapati Rishis named Bhagu, Angaras, Atri, Vasistha, Prachetas, Nārada, Marichi, Pulastya, Pulaha and Kratu (Manu 1.35) १ 2 ·28 SPARKS FROM THE VEDIC FIRE Vilaj is also the name of the Cosmic Cow (विराड् वै गो, श० ७।५।२।१६ ; यजु 83183, TT AT fantaffa faziah). She is Aditi, the Universal Divine Mothcı, whose child is the fertilised Egg--fazout. He is yet and its strot, the Life principle symbolised by the Sun ( 51107. SEHINGURio sto 30 €15). He is the Navel of Immor tility प्राण. प्रजानाममृतस्य नाभि., अथर्व० ६।१४), the Dispenses of the immortal and the moital in theii i espective spheres ( fràgraudi hef 7, #0 813412 ). Each centie of manifestation is a Golden Calf, produced liom its Golden Egg Each हिरण्यगर्भ Is floating in its cosmic moisture and concealing within it all the possibilities of eustence ·4. THE SYMBOLISM OF THE THREE BROTHERS The Asyavāmiya Sūkta of the Rigveda, which is the work of Rishi Diighatamas, begins with the following mantia अस्य वामस्य पलितस्य होतुस्तस्य भ्राता मध्यमो अस्त्यन्न । तृतीयो भ्राता धृतपृष्ठो अस्यात्रापश्यं विश्पति सप्तपुत्रम् ॥ (Rv I. 164 1) Let us first cite the English icndering by Guifith “Of this benignant Puiest, with clil gley-coloured, the biolhei midmost of the three is lightning The thud is he whosc back with oil is spinkled Here I behold the Chief with seven male childien,' He also adds the following note *The priest is Aditya, the Sun Ilis next brothei is lightning, another form of fire, and the thud brother is Agni Garhapatya, the westein sacied fire maintained by each householder, and fed with oblations of clarified buttei The seven male children are probably the piiests Wilson's translation is as follows: 'I have beheld the Lord of Men with seven sons, of which delightful and benevolent (deity), who is the object for alvocation, there is an all-pei vading middle brother, and a third brother, well fed with (oblations of) ghee' He also adds a note : *According to Sāyana however, the gencral pui port of this Sūkta is the inculcation of the doctime of the Vedānta, oi the spinatual unity of Brahma and the universe : some passages occui tbat bcai hun out in this view, but the text, upon the whole, although often mystical and obscure, evidently proposes the glorification of Aditya, or the sun, especially as identifiable with all cieation.' Di Kuphan Raja who is the latest tianslatoi of this Sūkta, writes about it 'This is one of the most interesting and important hymns in the whole iange of the Vedic litei atuie It is without a parallel in the Vedas It is highly philosophical ; most of the philosophical ideas are found here as basis for the later thoughts of India It is full of mysticism It is obscure It is mainly in the form of a widdle, it was originally meant as a udule and it has become a more insoluble iiddle for us than for the people of those ancient days. The backgiound is gone We do not know what the author had in his mind when he composed these lines He must have piesumed that the people of those days understood him, the thinking section of the people Various notions and symbols ·30 SPARKS FROM THE VEDIC FIRE cuiiicnt in those days are 110w lost to us, and so we do not have the necessary apparatus to work up the full and piccise meaning of the lines in this poem The icndcing of the first vcisc of the Asyavāmīya hymn by Di Kunhan Raja is almost the same as that of Wilson, but the foi mei is more explicit and bold in admitting the difficulties inhuicnt in understanding the meaning of the hymn, including its first veise Yaska, as pointed out by Sāyana, also briefly commented on this vei se अस्य वामस्य वननीयस्य पलितस्य पालयितु)तुह्वातव्यस्य भ्राता मध्यमो अस्त्यश्नो भ्राता भरतेर्हरति- कर्मणो भरते र्भागं भर्तव्यो भवतीति वा तृतीयो भ्राता घृतपृष्ठो अस्यायमग्निस्तत्रापश्यं सर्वस्य पातारं वा पालयितारं वा विश्पति सप्तपुत्रं सप्तमपुत्रं सर्पणपुत्रमिति वा सप्त सृप्ता संख्या सप्तादित्यरश्मय इति वदन्ति । (Nuukta, II. 4 26) As explained by Duign, Yasha hce takes the Thiec Biotheis to be Agni, Vāyu and Aditya, a symbolism of very wide occurrence in Vedic literature and of fundomental significance in the exposition of Vedic cosmogony Although basically right, Yaska is not cleai enough and he evalles tackling many questions that ciop up hero Why should the Fust Brothcı be called vama and palita at the same time? What are the meanings of these two words -is it necessary to inteipiet purta as pālayıtā, 01 is Guiffith light in taking it is 'ull gicy-colouicl ? What is the syntactical connection of asya with tasya, a point inised by Sāyana but not satisfactorily answered ? Is aśna to be taken as aśana, that is ryāpanrsīler all-pei valling', as taken by Wilson? What is the ical significance of ghitap: 28htha and wliy should the thirů Biother be so callca ? Does yhrita mean Walel ol butter? Who is really the Vaśpati and why is lie so called ? What is the significance of the word 32pta putra, and who are in cality the Seven Sons These questions invade any conscientious effort to understand this veise and answers to them should be supplici as natuially as possible, without deviating either from the bilsic meaning of words 01 from the Vedic tradition I set forth below the interpietation as I have been able to make out by an approach to Vedic symbolism. This mantra refers to God Agni with his Thice Biothers and Seven Sons Agni is to be identified with that particular manifestation of this deity that abides in each Purusha and is called Varsvānaia : स एष अग्निर्वैश्वानरो यत्पुरुषः (Šatapatha, X. 6. 1 11) अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषे येनेदमन्नं पच्यते यदिदमयते तस्यैव घोषो भवति यमेतत्कर्णावपि- धाय शृणोति स यदोत्क्रमिष्यन्भवति नैतं घोषं शृणोति । (Buh Up., V. 9. 1) ·4. THE SYMBOLISM OF THE THREE BROTHERS 31 The file within the Person or the body is called Vaiśvānaia It is the same as Prānāgni, oi the principle of Life iesiding within all beings It is the immoilal spaik of the Divine flame that sustains all cientuies अहं वैश्वानरो भूत्वा प्राणिना देहमाश्रितः । प्राणापान समायुक्त. पचाम्यन्नं चतुर्विधम् ।। (Gītā, 15 14) The doctrine of the Vaiśvānaia Agni was well-known in the Rigieda, 'The wise and holy Deities engendered Agni Vaiśvānaia whom age ne'er touches, the Ancient Star that wandeis on foi crei, lofty and stiong, Lord of the Living Being' वैश्वानरं कवयो यज्ञियासो:ग्नि देवा अजयनजुर्यम् । नक्षत्रं प्रत्नममिनचरिष्णु यक्षस्याध्यक्षं तविपं बृहन्तम् ॥ (Rig X 88 13) In the same Sūkta (X 88) Vaiśvānala and Sūıya aie iegarded as identical: "Head of the world is Agni in the night-time, then as the Sun, at moin spiings up and 11ses' (X 88 6) 'What tinc the Gods, whose duc is worship, set him as Sūrya, Son of Aditi, in heaven When the Paii, ever wandering, spang to being, all cicatuies that existed looked upon them' (X 88 11) 'Foi all the would of life the Gods made Agni Vaiśvānaia to be the Bright Ba nncı of cieation Him who hath spread abioad the iadiant Noinings, and coming with his light, unveils the darkness' X 88. 12). *We call upon the sage with holy vciscs, Agm Vuiśvānaia the ever-beaming Who hath sui passed both heaven and cv th in gicatness, he is a God below, a God above us. (X. 88 14) That Agni Vaiśvānara as the divine essencc, is the guard of our bodies is clearly stated in the Rigveda : *Fuist the Gods biought the hymnal into being ; then they engendered Agni, then oblation He was their saciifice that guards ou bodies (tanūpā). him the heavens know, the earth, the waters know hin (X 88 8. The symbolism of the Thice Biotheis of Agni mentioned in I. 164, 1 is also cxplicit in the Vaišvānara Sūkta, when the Rishi enquiics: How many are the Flics and Suns in numbeis ?' Posto74: pfa pufa: (X 69 181 ·32 SPARKS FROM THE VEDIC FIRE The reply is found in veise 10 of the same Sūlta Then by the laud the Gouls engendkud igm in heaven, who fills both wolds thiough strength and vigoui. They made him to appcar in thiccfold csscnco he ripaus plants of every form and nature'. स्तोमेन हि दिवि देवासो अग्निमजीजनन्छक्तिभी रोदसिप्राम् । तमू अकृण्वन् त्रेधा भुवे कं स प्रोषधी. पचति विश्वरूपा.॥ (X. 88 10) This thieefold essence of the Vaišvānaia Fue is the same as the Tiad of the three Gods Agni, Vāyu & Aditya, wliom Yaska takes to be the Thiee Biothers of Agni देवेभिन्विषितो यज्ञियेभिरग्नि स्तोषाण्यजरं बृहन्तम् । यो miat gferat anydalardan ttaat Etraftata 11 *Inspired by gods who claim oui adoration, I now will laud Eternal Lofty Agai, Him who hath spiead abioad the earth with lustie, this heaven, and both the woulds and aus mid-1egion' X. 88 3) Prithuvž, Antreksha and Dyauh are the thiee woulds of Vedic cosmology ard Agns, Vāyu, Aditya ale the triplo Deities who constitute a trinity into which one transcendent Biahman bas descended to the, plane of manifestation. The Intıinsic Power (Svadha) of Agri Vaišvānara is that mysterious foice which is the basis of the manifested worlds, and thiough whose Celestial Natuie the Gods function so that the world may be upheld and sustaincd. तस्य भर्मणे भुवनाय देवा धर्मणे कं स्वधया पप्रथन्त । (X 88. 1) The world was swallowed and concealed in darkness. Agni was born and light became apparent. The deities, the broad caith, and the heavens, and plants, and waters gloried in his friendship गीणं भुवनं तमसापनलमर्णवः स्वरभवजाते अग्नौ। (X 88 2). In another Sūkta (I 98) Vaišvānara Agni is said to be the supreme king over all living things, who spiings to life here on earth and looking on All, hc, Vaiśvānara, hath 11valry with Sūıya • वैश्वानरस्य सुमतौ स्याम राजा हि के भुवनानामभिश्री.। इतो जातो विश्वमिदं विचष्टे वैश्वानरो यतते सूर्येण ॥ (I. 98. 1) ·4 THE SYMBOLISM OF THE THREE BROTHERS 33 Sūıya, the Supernal sun, is the font and centre of life in the cosmos and also Agni Vaiśvānaia within all embodied beings 01 Poisons ( # gatsfinantst TegeT: ). Vaiśvānala is the designation of this Agni, the mysterious Life-force within living beings because it is engendered by the three Deities coalesicing together with theii intrinsic powers manifested in the three Lokas, 1. e, on the triple plane of Mind, Life and Matter : स य. स वैश्वानर.। इमे स लोका इयमेव पृथिवी विश्वमग्निर्नरः । अन्तरिक्षमेव विश्वं वायुर्नरः। द्यौरेव विश्वमादित्यो नरः। Śatapatha, IX 3 1.3) All other files are like bianches of the Vaiśvānala Agni which is the navel ou centre of all ( वैश्वानर नाभिरसि क्षितीनाम् ) and like a. pillai sustaineth all ( वैश्वानरो महिम्ना faasle:, 1, 59 7; and the immoital Gods all lejoice in him, foi he is the immortal essence amongst moital men The author of the Isyavāmīya calls this Agni a Hotā, and in the Vaiśvānava Sūkta also he is styled as the Paimeval Hotā whom ull the Gods accept (ut Etatsseitet 1971 996., X 884) The Thiee Biotheis collespond to his thieefold essence ( ay HEUTET UT #4, X 83. 10), in which is implied the entue gamut of Vedic tiads Agni is called Hotā because engendered within the body as the contiolling energy it calls oi invokes from outside the gioss material elements and the sensory perceptions and whatever it icceives it offers to the metabolic lifeforce within the body It is the Chief Pirest of the Yaña within each system. The principle of Life (Prināyni) is two fold, viz cosmic and eteinal called palita (eld oi gicy-haliel) and young and benutiful callcı vānu, iecieated in cach new buth (नयो नवो भवति जायमान) The founci is the Ancient Sage and the latter the Wonderful Boy also calleıl Kumāru The pair of asya and lasyr is significant but not properly explained. Sāyana laises the question, but doos riot mcct it satisfactouily: अत्र द्वीतीयपादे तच्छन्दश्रुते प्रथमपादे प्रतिविशेपणं योग्यक्रियार्थसंबन्धो यच्छब्दो ऽध्याहार्य । योऽयं दिवि द्योतते तस्य अस्य वामस्य । He refers both JFT and get to Vāma which is a forced constiuing. The fact is that tey i efers to take and get to FETTET. The conjoint pain of This and That is here mentioned with the two aspects of Agni, viz asya vām rsya which is young and iecent i e a new buth on this caith, and ta'yı palatasya which is ancient and etci nal existing for ever on the cosmic plane Of This' and 'of That' is the collect meaning, the former eferring to the murdare manifestation of Life and the latter to its unmanifest existence on the supia mundane planc, 5 ·34 SPARKS FROM THE VEDIC FIRE Vāma and Palita as the two aspects of Agui have also ieference to the Vāmana and V11 at forms of Vishnu Vāma is iende cd as dwarf (Ieubjasya śarīrena par ichchhinnasya) by Atmananda, whose commentary on this Sukta Di Kunhan Raja has published By his thiee strides Vishnu of dwaifish foim assumes a cosmic appearance : वामनो ह विष्णुरास (शतपथ १।२।५।५ )। स हि वैष्णवो यद्वामनः (शतपथ ५।२।५।४ )। These two forms of Vishnu are the same as that of युवा कुमार (= वामन) andl of बृहच्छरीर ( = fazre) as mentioned in the following veise चतुभिः साकं नवति च नामभिश्चक्रं न वृत्तं व्यतीरवीविपत् । बृहच्छरोरो विमिमान ऋक्कभियुवाकुमारः प्रत्येत्याहवम् ॥ (I 1556) The mantia is significant for giving a cleai conception of Vishnu's studing on movement He is a young Boy at one end and then measuies out his vist form as the cosmic Deity The Rikva units of spcech help him in this development Hc disposes his movement oi strides (heie called 'swift horses') in the form of a jound wheel compi ised of four inclinations ( F. Fraft. where at = FHFT) of ninety cach This contains an explicit mention of a circle with four night angles of ninety degrees each, making in all 360 degrees or 360 days of the enith's revolution. The latter is the Chakia of Vishnu, also called Sudarśana, which is based on a central Svastika of four equal angles, also called the four quarters of space. Vishnu then is the first Brother who repiesents the principle of Growth achieved by his strides o movement. He is both young and old, foi Growth implies a change from youth to eldeiliness, or from minuteness to vastness of form, The three stiides couiespond to the thiee Lok is, ic. Earth, Mid-icgion and Sky, and the inte val between Pșithivi and Dyauh is the sound wheel of Vishnu Giowth. pulsation, motion or studing is the filst icquisite of Life ou Piāna It is both young and old, young at the centic and waxing towards the circumference Here then we get an insight into the symbolism of the Three Biothers. If one is Vishnu, the other two must be Brabmā and Siva These smack of later Puianic development, but basically the thice Gods stand for the trinitarian principle of cieation, Thc thice Gods, the three Gunas, the thiec Fucs and the thiee Wolds as well as a host of othei Tunds are of dentical significance, although named differently on the diverse planes of manifestation, The Puana dictum itself is explicit on this point. एत एव त्रयो देवा एत एव त्रयो गुणा । एत एव त्रयो लोका एत एव त्रयोजनय.॥ (Linga Puiāna, I 70 78) ·4 THE SYMBOLISM OF THE THREE BROTHERS 35 Thiee Fires in the sacrifice represent the earliest and most emphatic veision of the Trinity inherent in the process of cieation The Middle Brother is said to be aśna, 1 e a voi acious eater This refers to the second characteristic feature of Life, viz assimilation of food and elimination The pot-bellied deity Brahmā is the archetype of the law of at which is an essential featuie of Prāna or Life The thud typical factor in the organisation of Life is its capacity of reproduction 01 procieation The seed laid in the womb of the mother sprouts, glows, fructifies and gives birth to another seed The plant, tree oi body is but a means to iecieate the seed The ancient seed repeats itself thiough each succeeding new generation and the chain continues through all time, each end being linked to a new beginning This feature of iepi oduction is the hall mark of the Thud Brother, Śiva, who is the controller of the God of Love The epithet ghritaprishtha, as will be explained below, stands foi the piogenitive faculty of Life The thiee essential featuies which aie present in all centies where life becomes manifest aie Giowth, Assimilation and Piocieation These are the Thiee Biothers of Agni, functioning insepaiably and with mutual coherence. We get many names and forms foi them, but the essential connotation iemains the same. Foi example, in the Asyatāmīya Sūkta itself they ere called Aja (I. 164 6), Akshaia and Ksliaia (I 164 42) The Gitā names them as Avyaya, Akshaia and Kshaia, where Avyaya is the same as Aja (Gitā, 15-16-17) Each of them is a Puiusha, but they are designed to function together in an integrated organism, that is the body In anothei veise of the Asyavāmiya theicis icfeience to blood, life and spirit which are manifest in each individual organism comprised of the material elements भूम्यारसुरसुगात्मा कस्वित् (I 164 4) Here the thiee factors are: Blood भूत Matter 2. असु Life 01 Vitality STTOT Life 3. ICHT Mind or Spirit HERE Mind 1. ET It is the same thing as 975.HT. FITAT HTHU ATAT (where are stands for the Pancha-Bhūtas) We may thus set forth the Thiee Biothers in a tabular form: 1. TE 9875 अव्यय 2. falsey ब्रह्मा fera ·36 SPARKS FROM THE VEDIC FIRE 4. असक् मन 3. सत्त्व रज तम असु प्रात्मा 5. वाक् ( = भूत) प्राण 6 गार्हपत्य दक्षिणाग्नि आहानीय 7. पृथिवी अन्तरिक्ष द्यौ 8. अग्नि वायु श्रादित्य 9. वृद्धि प्रशनाया प्रजनन 10 Growth Jssimilation Polication In the phuasc अत्रापश्यम्, 'here have I bchakl' अत्र 1efsis to each multslual cenlic, organism 01 body whicie Life becomes manifest in its i lytlanmıc pulsation as 1997- (X 887). fagafa ou 'lon of Vis 'n lyn Vaissailala itselt, the Chief of all the Agnis' and the bright Bunci uning otot all the world of life. lll living ciealuies iepi esent the Visah, and Agui has its abule amongst all as theu Guest; अग्निरकामयत विशोऽतिथि. स्या विशो विश आतिथ्यमनुवीयेति (ताटय प्रा० १४।११।३५) । Agni stands for the principal lifc-force (मध्यप्रारण) und othel vital alls are subsidiary to him, offering allegiance as do the Samanta ſe udalone's lo o S631e2018 Cluef. Where Angi is piesent, all other Gods must follow cul la cai ng wafat, II.), SICU he is the chief diety in the suc1111 ( (अग्नि सर्वा देवता, ऐ० प्रा० २३ , अग्नी हि सर्वाम्यो देवताभ्यो जुह्वति, शतपथ ११६।२।८ , अग्निर्देवाना जठरम् , तैत्तिरीय, २१७।१२।३ ; प्रजापतिदेवता. सृजमान अग्निमेव देवताना प्रथममसुजत, तेत्तिरीय २१११६४ )। dgn is said to be thu Chief with SCVL1 Surn ( FATEH ). The symbol of the Seven Sons is one of the muny Vedic heptarls like सप्तहोता, सप्ततन्तु, सप्तरन्न, सप्तचिति, सप्तपुरुष, सप्तधाम, सप्तलोक, सप्तार्धगर्भाः (I 16, 36), सप्तस्वसार, सप्तमातर., सप्तवाणी , सप्तप्राणा , सप्तपदानि, etc. The Seven Sons (सप्त पुत्रा.) in the suilu ॥ सप्ताध गर्भा the Sen Childıcn of Ardha which which constitute the real ol !, भुवनस्य रेतः, I 16+ 36) Thuic was the conception of an climal aneutui seral of the 114 which itself 1emaining unmanifest and umbin Irehisth to the concrete und muuſest woulds This was called the gat. winch concealed within 11-of all the categories of manifestation The undifferentiated balman livades itself into two Halves for the sake of cication . अन विश्व भुवनं जजान यदस्यार्ध. कतम. स केतु. ( अथर्व १०१३) । One Ardha icmains unmanifest and unknown, the con ilha becomes this universe. Seveu aic thc sons of the latter lull. com!!!.&: I Mind-मनस् II Life-प्रारण III-VII NMatter -- वाक् 01 पंचभूत (I've GION Ele-incuts ' ·4. THE SYMBOLISM OF THE THREE BROTHERS 37 These seven aic the seven sons of Agni According to the dictum that the Father begest himselí as the son, Agni becomes these seven sons for the sake of cieation The bodies of all living cieatures are constituted of an aggiegation of Mind or Consciousness, Life oi Vital Foice, and Mattei oi the Five Gloss Elements. The symbolism of the cpithet gagos associated with the Third Biother is based on the cnnception of Infinite Nature as a Cow. Natuc is the Great Mother (Magna Matei, HET FIAT) She as Cow has various names, eg Aditi, Kāmadugbā, Kevali, Dakshinā, Viśvarupā, Visvadhāyas, Pļiśni, also called Sabalā, and Kāinadhenu in Pulanic ti adition A cow is par eicellence the milk-giving animal, but she yılds milk only when she has been fecundated by a Bull and has calved Cow is therefore cssentially the symbol of mother hood und generation The quality of endless generation is the chief characteristic of Nature and she is iegarded in all ancient cultures as the Gicat Mother, ie the mother of men, animals, birds, leptiles and plants Where there is mother hood ou genei ation there is milk the vitalısıng food which the genci atiis produces by the chemistiy of her own body for the sustenance of the offspring Milk is the symbol of that sustaining food, What is the distinguishing quality of milk as against watei ? The obvious that milk Is watery liquid which contains minute globules of butter Conversion of water into milk is the miracle of mother hood, and the distinction between the two consists in the piesence of butter (ghrita) in milk which was non-existent in water or answei 1S The above symbolical import of milk and butter was cmphatically i ecognised in the formulation of Voilic cosmogonic definitions, and it is oft iepeated tbat payas and ghozta ale univeisally piesent in naturc whciesoever there is an act of generation or mother hood Aditi 01 Infinite Nature, Mothei of the Gods, is designated as the immortal cosmic cow माता रुद्राणा दुहिता वसूना स्वसादित्यानाममृतस्य नाभि । प्रनु वोचं चिकितुषे जनाय मा गामनागामदिति वधिष्ट ॥ (VIII 101 15) The highest encomium is showcicd upon Aditi in thc Rigveda. She is endowed with blessings which are piefect, 11 iesistible (anarra), univalled (aneha), celestial (svarvat) deathless (avadha), meet foi wo ship (namas vat, I 185, 3) Changeless cosmic order is her tiue foim (ritāvuri) and as the Supicme Mother she brought forth Mitra and Varuna (VIII. 25. 3) ·38 SPARKS FROM THE VEDIC FIRE The cow Mother hood is associated with Soma and Fatherhood with Agni Agni and Soma form an inseparable pail, and so also Fathei and Mother constitute a parental pair essential foi creation and spoken of as Dyāvā-prithivi (aile feat gferat #tar ). The cow must be fertilised by the bull who plants the seed within her. symbolises Soma and the bull Agni, and the seed is ghrita रेतो वै घृतम् ( शत० ६।२।३।४४), रेत आज्यम् ( शत० ११३।१।१८)। That which is ghrita is the tangible fouin of Agni आग्नेयं वै घृतम् ( शत० ७।४।१।४१ ) एतद्वा अग्ने प्रियं धाम यद् घृतम् ( तैत्ति० १।१।९।६ ) एतद्वै प्रत्यक्षाद् यज्ञरूप यद् घृतम् ( शत- १२।८।२।१५ ) अग्नेर्वा एतद्रूपं यदाज्यम् ( तेत्ति० ३।८।१४।२ )। If we tblow water on the buining file, the flames are put out, but if we poui butter the file is fiercely enkınlled Therefore Ghrita 01 Ājya was taken as the symbol of Agni, it is the ancient seed of the universe ( star a: ) that is produced fiom the Sai vahuta Yajia of Piajāpati, viz. his will to the act of cication तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् (X. 90 8) . The Creatoi is the tea foar, the male principle who deposits the sced in the womb of the mother 01 Infinite Natuie, the former being symbolised as FAIĘT and the latter as FTET, the fou.net as Agni and the latter as Soma The principle of Agni wluch conveits water into milk is piesent in milk as its yhista, and this ajya is an ever-piesent quality in the milk of the cosmic cow Aditi The whole eaith is moistened with this butter gaat gfyat aga (I 164, 47) Each particle of her material form is invested with the possibility of a creative act, and this quality is coeval with time Thus all procreation by the two Parents is a joint act dependent on the seed of the male being deposited in the female This is the law of the physical world The seed (retas, agyu, ghrta) is the seventh dhātu, the quintessence of all the bodily secretions, which saturates the central nervous system and the brain as the cerebio-spinal find Its abstract from is the sex impulse 01 Kāma which belongs to the sphere of the mind : कामस्तदग्ने समवर्तताधि मनसो रेत. प्रथमं यदासीत् (X. 129 4) ·4. THE SYMBOLISM OF THE THREE BROTHERS 39 The Third Biother of Agni who is called qaag is the Deity in whom all the sex-power is centied or iesides. It is the sublimated Mind in perfect contiol of the erotic man. Śiva by his samādhe is said to sublimate both the animus and the anima into the supreme onderliness of the mind of the sage, and this is the moral of the Puranıc legend of his encounter with the God of Love The Three Biothers therefoie aie the three principal characteristics of the Life-forte, variously design ited by the string of uames of the Vedic Tiad, as 9784437872-877, 7-477-419, SET FICT-FITTICHT-Watcht, etc, as Brahmā, Vishnu, Śiva in the Puiānas, and in modein 1cims may be ieferied to as Mind, Life and Matter, ou Giowth, Assimilation and Procieation which are the thiee cssential features of each living organism.

·5 THE ONE-FOOTED GOAT (B751 74979) The Aja Ekapāıl has been a iddle of the Rigveda, but the term is invested with significant meaning The woid Aja has a special significance in some mintrus of the Rigveda, e 8 अचिकित्वाश्चिकितुषश्चिदत्र कवीन् पृच्छामि विद्मने न विद्वान् । FE AFTETTET OSHT GEAFFT 69 ferit la finca 11 (EO 818881€) This is a verse from the famous Asyavānīya Sūkta of Rishi Diighatamas, which Giiffith iendeis as follows I ask, unknowing, those who know, the sages, as onc all ignorant for sale of knowledge, what was that one who in the Unboin's image hath established and fixed firm these world's six iegions' Aja may be taken as a technical tem foi the stationary, etcinal oi changcloss principle, the stasis (st hati-tattva) wluch is the sonuce of all that moves anl is boin, Aja is the unmanifested souice of all manifestation It is like the contic of the ciclo which is beyond all dimensional concepts In the Rigveda, Aja is equated with kum, the One But this one is not connected with any numei al series Ou Paocession of nuinbeis, Ithe Onc, Tw), Tlucc. Infinity The nature of the Elcun that is in Aji in kimapi-sril, 1 c, come thing mysterious, quexpicssible, beyond the powul of speech on ullcance, il euty which cannot be divided Foi this Aja, it has been furthcı said: तमिद् गर्भ प्रथमं दम्र प्रापो यत्र देवा समगच्छन्त विश्वे । अजस्य नाभावध्येकमर्पितं यस्मिन्विश्वानि भुवनानि तस्थु ॥ (Rig 1. 82.6) The wateis (Apah) containcl that pumcvalgeim in which all the Gols weic gatheid He was Aja, thc Onc, in whose navol all things custoil' The Wateis are the mothers of the universe; thcy nue the progenital of .Igni. Agni is the first seed oi support of all the Gouls, 1. c. the principil of movement or pulsation. Aja is Agni Prajāpati, firstly in its unmanifcst fuiim (Forrefarrera haine अन्तरजायमानः) and again in manifestation (बहुधा विजायते). Ajit upholds the siy regious ·5. THE ONE-FOOTED GOAT 41 (Efsat turfa). Rajas has reference to the principle of motion, as against Aja which is the principle of iest, 1. e. sthiti as against gati The six iegions are an extension of the one changeless fixed and eternal point which is the centie They constitute the six lokas (ime var lokā rajāmsi, Šatapatha, VI 3 1 18) In fact the six modifications on the six rajāmsi, are made up of the Vital Punciple (Prāna) and the Five Gloss Elements which proceed one from the other and constitute the gamut of manifest cieation. The Ajil piinciple behind these is the principle of Sattva 01 Mind, known as Vishnu sleeping in the Ocean, who is the symbol of 1 est (sthiti) oi nedrā, as against kshobla. Vishnu withdraws the lokas, within himself at the time of sleep ( AEST 11977 garisfazia ) and releases them as Brahmā ou Aja from his navel at the time of cieation The formula is :- farfa - FETI अज = अज एकपाद् = निद्रागत नारायण विष्णु । The Rigveda iefers to the two deities Aja Ekpād and Abi Budhnya, the former signifies the 'one-footed goat' and the lattei the 'dragn of the deep' The teims are iather obscure "Roth, with whom Grassmann agıces iegaids Aja Ekpad as a genius of the storm, tianslating the name as the one-fooled Duivei 01 Stoimei'. Bloomfield and Victoi Henry think he iepi esents a sola, deity. Hardy believes that the 'gont who goes alone is the moon Beigaigne, intei pieting the name as "the unborn (a-ja) who has only one foot', thinks this means he who inbabits the one isolated mysterious would If another conjectuie may be added, the name, meaning the one footed goat', was originally a figurative designation of lightning, the goat alluding to its agile swiftness in the cloud-mountains, and the one foot to the single streak which stukes the earth? (Macdonell, Vedic mythology'73-74). It is obviously a case of groping in the dark and nonc seems to have understood the true meaning of the term and its real significance in the cosmogonic scheme of things. It should be clear that Aja and Ekpād Aja aie identical piinciples, signifying the unboia Prajāpatı, the unmanifested source of cieation which is transcendent and beyond the opration of numbers, 1 e. beyond nānātva and bahudha and thcicfore 1ightly designated as Ekam (Ekum sad vepra bahudhā vadanti, Rig I 164 46; Ayasya zābhavadhyekam arpitam, Rig X 826). The question arises as to the meaning of ekapad It is called elcapad 01 one-footed for the reason that ekupād oi one-footed denotes the absence of niolion, that which has only one fool symbolies the principle of iest Motion is the quality of one who is two footed The one-footed goat is a reality in the iepei toile of Indian showmen who make the goat stand on one leg by contiacting the other three ·42 SPARKS FROM THE VEDIC FIRE In to join with it Elapad therefore is synonymous with apad, 'the footless one', 'one who is free from the piirciple of locomotion' (cp. Rig 1. 117. 8, F9PE pat द्विपदो विचक्रमे)। Gaurī, the genius of Vāk, is spoken of originally as okupali, and then she unfolds herself as dripalī, chatus h padi ashtapadi and navaparli in manifestation hei unmanifested source (parame vyoman), she is sahasıākshra, possessmg a thousand aksharus, each akshara or syllable or unit of speech being the same as a foot in motion (I 164. 41) In the Rigveda, Aja also denotes the yonder Sun that upholds heaven and earth. अजो न क्षा दाधार पृथिवी तस्तम्भ द्या मन्त्रभि. सत्यैः । (Rig I. 67. 3) Also Rig VIII 41 10 q: gaat afafafursa gouti Egat I स धाम पूयं ममे य, स्कम्भेन विरोदसी अजो द्याममधारयन्नभन्तामन्यके समे ॥ «Who, after his deciee o'versprcad the Dark Cows with a lobe of light; Who measured out the ancient seat, who pillared both the worlds apart as the Unboin, suppoi ted heaven. न Let all the others die away.' (Guiffith) The two tel ms Sveta and ky ishna are significant here, the fouine refers to the manifest creation and latter to its unmanifested souice. R2118 is said to be twofold 1. e black and white • तयोरन्यद् रोचते कृष्णमन्यत् । (Rig III 55 II) The Black and the White are twin Sisters : श्यावी च यदरुषी च स्वसारौ। (Rig III 55. II). Elsewhere it is stated. अहश्च कृष्णमहरर्जुनं च विवर्तेते रजसी वेद्याभिः । (Rig. VI. 9 I) HE', 01 the principle of manifestation, has a twofold aspect, viz that which existed ab intra, containing all the passibilities of existence, referred to as black (Irishna), and that which becomes manifest as this univeise called 'white' arjuna). These twin Rajas force ale ievolving, the one forcing and energising ile other as the conjoint principles of Rest and Motion.

·5. THE ONE-FOOTED GOAT
43
The Sun is constituted of this double aspect being propelled into manifest
activity by the krishna rajas behind it :
आ कृष्णेन रजसा वर्तमानो निवेशयन्नमृतं मत्यं च ।
(Rig. I 35.).
Its manifest fiom is white and that which relates to darkness is black, the
latter foi ming with the former a cicle (chakra) revolving in eternal time Súi ya is
verily the perfect symbol of that basal force or impulse which upholds the heaven
and the earth of each creation, 1 e of the universal parents which bring into being
all existent things,

·6. GAURI (TITI) . RY, I, 164 +1 is a difficult passage. Gaur ir memāya salılāni takshtyekapadł dvipadł sã chatushpadi Ashtā padł narapadī babli uvishi sahasrāksharī parame'yonan We first iecoid its two iendeiings Wilson-The sound of the clouds) has been uttei cd, fabricating the waters, and being one-footed, two-footed, four-footed, eight-footed, 01 infinite in the highest heaven. Guiffith-Foiming the water-floods, the buffalo hath lowed, one-footed on two-footed or four-footed, she, who hath become eight-footed or hath got nine feet, the thousand-syllabled in the sublimest heaven It does not appear to us that the veil of obscurity has been lifted from over the stanza in these tianslations Recently van Buitenen has diawn attention to this passage, but without being able to shed any additional light' The stanza biistless with technical terms which should first be explained with clarity to icach the underlying meaning Who is Gauri ? What is the meaning of memāya in this context ? What is the icfcience to sulilani ? What is the exact conception of takshatz ? What is denoted by the symbolism of ekupadi, dvapadi, chutushpadi, astāpadi and navapadı ? What is meant by sarusra and akshara separately and conjointly? Lastly what is the Vedic meaning of pic ame vyoman and how is the sahasrāks harā form of Gauri consistent with parane vyoman ? Let us giapple with these questions Gauri--The accepted meaning is 'she buffalo, for the femalc Bos Gaur us. It is distinguished from the cow, the Gauri being the symbol of Varuna's 'water' and the Gauh of India 01 Sülya The reason is twofold, viz that the buffalo is an animal that loves watei, and secondly its skin is of a dark colour, opposed to the white coat of a cow In Vedic cosmogony two stages aie foi mulated, thc picceding one is that of Varuna and the subsequent one of India Varuna is the loid of waters, the deity of thc Ocean (samudra), the latter signifying the puimeval souice of the universe in which all matter exists in an undifferentiated form, and which conceals within its womb all the possibilities of existence J A B. van Buitenen, "Aksara", JAOS, 79 (1959),180. 1 ·6. GAURI 45 Varuņa is the great Asuia that loids this Ocean. His representative in the subsequent cieational stage is Vritia who enters into conflict with India Both Vai una and Vğitia point to the basic 1000 v12, 'to covei, to conceal to obstruct' (cf yachcha vretvātishthams-tadvurano' bhavat tam vā etam varanam santan larunu ity achakshate parokshena, Gopatha B. , I 17, vntro ha vā adım sarvam rritvā śrśye yadadamantare na dyāvāprithevž sa yadedam sarvam vatrā śrśye tasmad rutro nāna, Satapatha Br I 1 3 4) India's representative in the iegion of Vai una is Mitra, the lattcı two being the diyinities of watei and fire Gauri and Gau weie accepted as the symbols of Varuna and Indra (including his cosmic aspect Brihaspatı) i espectively The Bison and the Bull (Mahisha and Rishabha) are their male foi ms which also occur in the Rigveda. Gauri is the symbol of Vâk, according to the speculation of the Brāhmanas? and the commentatois, of whom Sāyara takes it as mādhyamıkā vāk, the thunder of the atmospheric iegion ou clouds, and Ātmānanda as gaur am śuddham brahma, tatparā śrutih gaurīḥ, i e the Vedic specch that is devoted to the doctine of absolute Biabınan ? Pāk ol speech plays an impoilant part in the cosmogony of the Rigveda Vāk is an attıbute of akāśa, and ākāśu is the fist and forcinost of the five gross material elements, and therefore Vak became the symbol par cacéllance of the Pafcha bhūtas Vak is prcceded by Prāna, and Irāna by Manas in the successive oidei of cosmic cvolution There is even a greater sublimation of the doctune of speech in which Vāk is equivalent to Bi alman, being both an and jāyamāna, 1. e. combining the tianscendent and immanent aspects of Reality, 01 as the complete symbols of the entire cosmic colieience, theicfoie designated as chatushpāt According to the esoteric spccula ions of the Biühmanas, fully countenanced by the Rigveda, Vāk as the one-footed (-kapadī) cow has icfcience to the unboun oi transcendent suspect, and as the four-footed (chatush padī) to that aspect which is the souice of all the tiiadic patteins (traka), 01 pulsations (prānāyne), oi motion (cf Yā zāk 80' gnaḥ, Gopatha Br. 2 4 11 ) Mināya-It has the simple meaning of 'uttering sound', .bleating', lowing', from the rool ma, which refers to the bellowing sound of cows, calves, etc The root mā (mimāti, momite) also means 'to measuie out,' 'to appoition' Il is precisely both meanings that hold good here The spatial depth to which the lowing of the milchcow that is Vāk travels, maiks the measure of hei formulating the cosmic forms. 1 A very important citation from the Jarm Up Br 1 10 1-2 being given by van Buitenen according to which she is kūmailughā, the milch cow of desires, the passage 18 an exegesis of the Rigveda, 1.164 41-42 2. C Kunhan Raja, Asya Tamasya Eymn (1956), p 80.

·46 SPARKS FROMI VEDIC FIRE The ihythmic pulsation of specch in the sacı ifice defines the limits of akāśa oi the Pañcha bhūtas, 1. e the material cieation extcinalised thiough yadail This is the articulation of Vāk thiougl ritual, which on the CCSMIC Icvcl is the sacuificc of Piajāpati with the uttciance of brahman, the most sublle and highest foim of manifestation The lowing cow is said to possess a cosmic form (mśr'anūpya) which becomes completely manifest as soon as the cow hu's trascllul a distance of thiec ynjunas (amīmed vatso anu gām apaśyak viśrarūpyam treshu younishu, RV 1 164.) This is a symbolical ieference to the trail of Manas-Prina Tīle (Mind-Life Mattei) which canstitutes the basic pattein of the cosmiological manifcstation cnvisaged in the Vedic metaphysics The thiee yojanas cxhibit the Taśvarūpya oi the totality of foims that the cosmic four-footed cow can cicate Salılāna—This is a compichensive teim, synonymous with āpuh, samudrāḥ (RV. 1. 164 42), arnavah, ctc, iefering to the princval material cause that exists in principium and callies within its womb all the possibilities of existence. We have a clear statement in the RV. 10 121 7, āpo her yad brehatir vasvam āyan gaibham dadhānā janayantīt agnin, tato devänāın samavırlatāsui kah kusmui dcraya har aslıā vidhema. Here the bilatīḥ ā puh are the same as sılılānı ol ar nava samudra They are called brihatā, "mighty', because thcy have the potency of bremhana, 'growth' by way of producing Agni, which is the universal geim Agni icpiesents the one lifeprinciple (elea asu) of all the differentiated divinities in the cosmos, The region of these pumeval wateis is also spoken of as rita scana (RV 1 164 47), the 'Daik Descent (krishna niyāna, RV.1 16+ 47) of Vaiuni, oi the 'Daik 100ts' of cosmic alchemy The Purānas give an elaboi ate account of this piimcval watery souice under the caption of ckārnara vidhe, specially with iefcrence to the characteristic doctiine of apo nārāḥ and Nārāyany Tlc cosmic pumal watcıs (salılāni) icpicscnt the state of cquilibrium (sāmyavasthā), the stillress of the infinitu Out an, which becomes excited or agitated foi the sake of cicatica The gicatcst aciucrement of the Waters which contain within their womb the univci sal geim (ezśva sarbha, RV. 10 121 7) is to give buth 10 Agni, which is theicfoie descubed as the flist conciete mai ifestation of Ritu (ayna hi nah piathamjā patsya pinavu ayun, urshabhasca dhenuh, RV 10 5 7) and is spoken of both as the Milch cow and the Bull, for mutual fecundation to start the beginnig of life Brahona is clscwliere said to be the first-boun of all’ (bralmāsya sarvasya prathamu jum, Satapatha B1 6 1 1 10), or Agni Prajāpati as the first born of Rata is said to cook the cosmic food (Van odanam prathamajā ritasya prajāpates tapasa brulmane' pacat, Atharva 4.35 1). The last W Kırfol, Das Parīna Paſcalakana (Leiden, 1927), pp. 6–19. 1 ·6. GAURI 47 imagery assumes that Agni as the 'Eatei of Food' (annada) cooks for itself the 'food' (anna) which is the cosmos itsclf The intimate iclationship of t'āk and Agni as the ratus ya prathamjā is clearly enunciated in another stanza of the Rgveda . What thing I ti uly am I know not clearly mysterious, fe tcred 10 my mind I wandei When the first-born of Rata caters wilun ire, then of i'āk, I obtain the filst portion (na vijānāmi yudi vedam usmi ninyuh sum naudlo munusā churām, yadā māyan prathamajā z atasyādid vāco aśnuve bhāyam asyāḥ, RV 1. 164 37) The pulsation of life as the ihythmic uttering of Vāk on the plane of material or āhāśrka manifestation begins with the birth of Agni on the substi atum of āpaḥ oi salılāni In RV 1 164 42, it is stated that the Oceans in which Gauri has hei abode undergo a pouring out 01 flowing of theli contents by which the manifested cosmos is sustained (taryāḥ sanudrā adha 2% Ksharntı tena jīvanta prudrśas chatası ah) This verily corresponds to the idea contained in salzlanz tukshati, Takshati --The 100t-meaning of taksha is 'to fashion forms by cutting and that meaning suits very well the context, provided it is clearly explained in the back-giound of an appioved cosmogony. The conception of taksharı is kindied to that of rūpa-vehartana (cf Trashtā Iz rupāni vikarote, Taittnīya Br 2 7 2), rupapinsana, vz-kshar ana (cf RV 1 164, 42), prānma-apānana (cf RV 10. 189 2), 8 marchana-prasāranu (cf. Yajur 27. 45, also Satapatha Bi. 8 1 4 10), kshobhana Măi kandeya Putāna, 46 12), spanilana (Devi Bhāgıvata, 1 7 50), etc. Wilson translates takshatī as 'fabricating the waters', Griffith as 'foi ming the water floods', and van Buitenen as building) separate lakes' These are all coniect in so far as they go, but the real significance is that the piinciple of Vāk cieates or fashions the manifold forms out of the waters of the Infinite Ocean of the ultimate Reality Agni is the first manifestation, the same as Akshara or Huanyagaibha, from the womb of the Waters and is the same as Vāk for the pui pose of building separate units from the single undiffcientiate Ocean (Tây raz tvushtā vāg gliīdan sar van tashtīra, Aitaieya Bi 2 ) All the rupas are called tvās hy a (trāshtränz vai rūpāni, Satapatha Bı. 2 2 3. 4), 1e depend for their genesis on the principle of cutting, oi making separate fragments out of one whole, 1 e Biahman, as ekamevādvitīyan istiansformed into bahudha (RV 1 64. 461, the single into One, Two, Thiee ....... and Infinity The work of Vale as I'vushtā is essential to cieation, which is tantamount to the One becoming the Many, the One Rudia incainating as the Thousand Rudias (Yajui. 16, 54) What is Tvaslitā in the Veda co responds to Vlūpāksa of the Puiānas, who is one of the Eleven Rulias (Cf Matsya Puuāna, 5. 29-30). Ekapadī–The stuing of five epithets, viz ckupadī, uvipadi, chatushpadi, ashtūpaši, navapodi is undisputed as to literal meaning, but their symbolism is of metaphysical ·48 SPARKS FROM VEDIC FIRE significance Pain is equivalent to 'motion', and ckarali, oi the one footed, is that which is capable of undivided motion, i e absence of all motion in different directions Ekupadī theicfoie iefcis to the principle of west 01 stasis (sthtı), the locking of dnectional inotions in the centie (hrdayı) In the ſāåklāyana Aranyaka 7 (cf Aitareya A 2 3 5 ff) a series of progenitive trads is expounded, of which the most significant from the point of view of motion is the onc compiising gati (pioccssion) and nivritti (1ecession) which are said to be the paients of thati (stasis)? Gati is India, nevritti 01 āgati is Visnu, and sthiti o pratisthā is Brahmā The one-footed cow coresponds to what is called Aja, the unboin (cf ajasya rupe kimapr svad ekan, RV 1 164, 6) 01 Undhva Eka, the single Erect Onc (RV 1 164 10), on what is graphically called Aja Ekād (RV 2 31 6, 10 65 11), the unboin one-footed on molionless principle of transcendental Reality, which in the Puranas is the name of the first of the Eleven Redlas (Matsya, 5 29). It may be noted that the Ekādaśa Rudias are the sons of Surabhi, the same as the Milch-cow of the Vedas (Haiivamśa, I. 49-52) viz. Aditi, oi Infinite Nature Dvipadī—The two-footed cow is also a cientuie of phantasy It icfers to that phase of Vāk in which the original transcendental Reality becomes iclative for the sake of manifestation There is a Veilic conception to support it The absolute undifferentiated One (Ekan becomes clivided as Ardhin and lodhum (Ardhenu visram bhuvanim jajāna yadasyño dhan leu tud babhüva, Athana, 10 8 7 , also 10.8 13 with variant yadıryaruhan latuh sa Icetuh , also 11 4 22) This busic metaphysical conception of the One being cast in two halves for creation goes back to the Rigveda, VI 30 1. bhūya ed zavridhe ežryāya eko ajili yo duynte rasini pra quiche dira Indruh pithivyā ar dhumidasyı prutt solusi ubhe ll India as ckuh undergoes self fission into two ardhas, the one is beyond earth and hcaven (cf leat amah ra ketuh) and the other is manifest as the sod 187 worlds The doctrine of ar dha is definitely mentioned in RV I 161 36, which stanza, as noted by Guiffi'h according to Ludwig, 'is one of the most unutelligible in the whole Vcda' In view of the above explanation of aruha, the meaning becomes lucid Seven are the childien of Ardha which constitute the sccd of ciention They function (as differentiated units) by Vishnu's ordinance (of tiiple stridig) (saptardhagarbhā bhuanasya reto vishnos tishthanti padiſa vidhai mama) The One becoming the cosmos evolves as ar dha and ardha ; the latter ardhil becomes tradıc by Visņu's motion (cf. adam vishnur vichakram tredhā nidadhe padam, RV.1 22. 17), and then those 1 A Coomarası any, Time and Eternity (Artibus Asiae, 1917), p. 9 ·6. GAURI 49 thiee encompass everything as seven, vız manas, prāna and vāk or the five gloss elements, desiguated as the childien of ardha, 1. e. the manifested cosmos The metaphysical piinciple of an underlying relative duality is enunciated emphatically in the Nāsadiya Sūkta (RV 10 129) as sal-asad, ami ita mı atyu, parastātarastāt, prayati-svadhā , also Puiusha Sūkta (RV. 10 90) as trapad-purahpāla, iridheaiha , also as aditë-diti (RV5 62 8), rita satya (RV 10 190 1), prānāpāna (RV 10 1892), aga rujas (RV 116 1,6), and many other categories of manifestation, e g avyaya akshura, agn2-somy, etc These are ielated to the conception of l’āk as dvipadi, of which the two feet are OM and AUM, the latter symbolising the tiiadic patterns that have flowed into the thiee woulds, of which the most significant aie the thiee utteinaces (vyāhirt18) known as bhūh, blurah, svuḥ. One foot of the dripadł cow is fixed, changeless, cleinal, same as sthānu, expi essed as Eka eva Rudro na dvitīyāya trsthe (Taitt Sum, 1,861 , it is the one foot which the golden Hamsa stationed in the floods 01 piecosmic Wateis does not move (ekam pādam notkhidati salilad dhansa uchcharan, Atharva 11 4 21), wlule the other foot is identical with motion by which cosmos is engendered Chatushpadi—The four-footed cow is a noi mal animal, which in the symbolism of Vak is mentioned in RV 1 164 45. chatrāri Vāle parimitā padāni tāni vidur brāhmaṇā ye warīshanah, guhā trīni nihetā nenyayanti turīyam vācho manushyā radanti Heic the three feet are said to be hidden in the cave, 1 e ułmanifest and only the fouith foot becomes manifest as human speech It exactly coresponds to the conception of four-footed Puiusha, of whom trzpad is 'above' and one pala is this mancfest cosmos But fiom the point of view of the cleated worlds, it is the other way also, viz. the cosmic tiad symbolises the three feet of the milch cow of speecb, and the fourth one is beyond these worlds. As well-known in the metaphysical cogitations of the Giammarians, the one is the Parā Val, and the other three are Paśyantī, Madhyamā and Varkharī Some times the Vak is desciibed as trayīmayı dhenu, having four uddeis, viz svāhākāra, vashatkāra, rradhākara and hantakāja (Satapatha, 14 8 9 1) According to the Mārkandeya Puiāna, the Rishis aic sustained by the teat called vashat, the Pitìis by svadhā, the Devas by svāhā, and men by hantu (Mālk, 29 10-11) Ashtāpadī—The eight-footed cow involves the symbolism of the numbei 8; eg in RV 1 164 27, the ayhnya cow is called Vasu patnī, the piotector of the eight Vasus, and she comes yeaining for her calf which is the manifest form of the Vasus (hinks invatī vasupatnī vasūnām vntsam icchantī manasābhyāgāt. Heie Vāk is the cow and Agni (1.c. Prānu) is her calf According to RV 1057, Agni is the ·50 SPARKS FROM THE VEDIC FIRE first-boin of Rta (agnir hr nah prathamajā ritsya), and in Athaiva 8921, Eight Elements are said to be the first boin of Rita These constitute the Eight Vasus, Viz Tinus, l'āri Apāru, anıl i'āk or the Five Elements of Matter, which in later litvallislic symbolism are the eight forms of Agni (cf Śitapatra , 6.1 3 18, tāny etiny ashtau ayniru pāni, Icumaro navamah), and in the Puiānas the eight mūs tus of Siva (peri chabhutāri, chands ārkālātn etr munipunyavāh, mūrtayo' shit xu śrr as yāhur devadevasya dhimatuh Linga Puiāna, 2-12-12 cd-43 ab) Ăpah 01 Samudi äh—These are symbolised by Gaui ī She is the cow, the mother of infinite cieation, converting the p!imcval watcis into milk though being fetilised by the Bull, the Self existent Prajāpati, 01 Agni Conveision of water into milk is the symbol of irothcı hood , thus the cosmic cow (kāmaduha) fills the whole woli with piogenitive potency, which in 1tualistic tei minology is called the iain of yhreta cdrd yhntena prethi vyudyate, RV 1164.47), on the gatlicing of the minute particles of buttei (sambhi tarn przshad ajyam RV 10 90 8) The symbolism of buttei is patent When tiny globules of buttei pei meate water, it is tiansfoi med Watei extinguishes fire, but buttei enkindles it, therefore buttoi is the concicte form of Agui (etad rā agrih priyan dhāma yad ghotram, Taittnīja Bi , 1.1.9.6) into milk When we refer to l'alc as ashtāpadi, theie is veuly a reference to it as identical with Agni, with the Vasus, with Rigveda, ctc, an established symbolism at sever al levels of 1eference of which the basic conception is that of ashtālshar a Gāyata z Narapadi-The conception of the ninc-fooled cow cxhausts all the possibilities of numerical manifestation, since I is the highest numeral in the sciics 1, 2, 3,.... The nine-syllablcd mctie is the Brihatī. consisting of 36 akshara8 (87at-trunsad-alesharā vuz vrhatī, Satapatha B1, 8338, Aitareya B1, 2.24) The maximum number of consonants that can be tagged to the utteicnce of one vowel is ning That indicates the maximum limit of manifestation, nazo nuvo blurati jūyumānuh, RV X 58 19). The commentatois understand by it the eight quatcis of space including the intermediate iegions, with the Sun as the ninth (upari ingaprIshayā sīs ye nu ? ā navadiyathishthānā, Sāyana), or the eight maniſest forms, besides the ninth which is unmanıfest as being beyond all attributes (ashturmirtiniquum vishayatrat, Ātmānund). So does Gauiſ become omniform In ritualistic terms, naruprii conesponds to navāla, which is the model of a year (navāho vni san at su ar y pratima, Shadimír B1, 312) Each day as a unit of time is a complete specimen of the Samrut x? u, which is the symbol of Sūıya and all the movements associated with it The Navāla Yajna is a model of the Samvatsara Y afla ·6. GAURI 51 as Sahasrākshara :-The speech that exists in parame vyoman, 1 e. paramākāśa, the undifferentiated tianscendent 'space' is the Parā Vāk It comprises a thousand syllables Sahasra in eqivalent to sarvam (Satpatha Br 4.6 1 15), bhana (Sutpatha 3 3 3 8), and paramain (Tāndya, 16 9 2), the highest entity tianscending all the categories of manifestation Akshara is a syllable, an 111cducible ultimate impartible unit of speech, which is the symbol of motion of pulsation, since all speech is visible activity against the substiatum of silence Akshara is flowing (viksharana, RV. 1. 164. 42) of the Oceanic Waters that existed in the beginning When the 1eference is to sahasrāksharā, it is the uncieated entity that becomes manifested the cieated Akshaia or the Universe as a iesult of ruas Heic ale postulated a higher and a lower entity, both being the two aspects of the same Reality, be it named as Woid, Purusha, Piajāpatı, Satya, Jyotis, Huanyagaibha, etc the first and the fundamental principle of the cosmic order grasped as the "Imperishable Being”. It is that compiehensive transcendent, vast and tiemendously cffective first cause that olders into existence the cosmos—the ultimate that is behind and beyond creation. The sahasraksharā is equivalent to the sahasraśka shā Purusha, which is the highest souice of creation as both asat and sat, being unmanifest and coextensive with all the categories of the manifestd words. Where does the infinite Akshala exist? The finite syllables, 1 e all sounds 01iginate from ākāśa ol ether, which is the medium of word. The seeis postulated for the sahasrākshara Vāk as her ultimate souice a paramākāśa ou par ama vyoma, both Vāk and Vyoma being closely associated or being identical as guna and bhītu Parama Vyoma—The idea of the highest entity as ākāśa elaboiated in the famous dialogue of Yājñavalkya and Gāigi (Břıbad A., Up 36) existed in the Rigveda in the form of paramam vyoma (RV 1 164, 34), Manifest l'al originates from vyoma oi akāśa, which is the most subtle of the fivc matcrial elements The quest theicfore was for an ultimate source whose piimacy stood above all, ic the Parama Vyoma , and it was declared that the latter was the same as Biahman (brahmāyım vācaḥ par anam vyoma, RV. 1 164 35), who is identical with tak (Tag l'ai brahma, Aitaieya, 6 3, Satpatha, 2 1 4 10), and also four-footeil like hoi (tad etachchatushpad brahma Chhānuogya Up. 3 18 2, also so'yamātmā chutus Npāt, Māņdūkya Up 2) As Yājñavalkya explains to Gārgī that the basic support of even ākāśa is Akshara, the uncıeated and completely transcendent reality, so does Rigveda identify parama oma with Akshara, wherein aie stationed all the Richas and all the Gods (richo akshare parame vyoman yasmin deva adhi viśve nisheduḥ, RV 1 164. 39).

·7. SUPARŅA ( सुपर्ण) Supaina is a significant tam in the Rigveda. Litcally Supaina is one with a good or stiong wing A wing is not single but a pail to aid in the flight. This duality is the basic idea in designating Prajāpati as Supaiņa (Praja patir var su par no gar utmân, SB. VI 7 26). Even in the Rigveda Supaiņa is besides Agni, India, Mitia, Varuņa, Yama, Mataliśvan, a name given to the One Divinity in its diverse manifest (bahudha) forms (Rv I. 164, 46) Why should Prajāpati oi the Cicato be called Supu n..? It is because he is the archetype of the busal dichotomy oi duality of the created worlds. The One (Tad ekum) existed in the beginning , IIc becomes the Many in cieation So Prajāpati in principio (agre) was concealed in the cmbiyo (Prajapatiś charatı yarble) as the Unboin One antar agāyanānah) and in manifestation He tales many fornis (bahudhā vijāyate) This two folil natuie of Prajāpati is much elaborated in the Brāhmanas (Ubhayan vetat Prajāputie 12 ir ultas chano uctiiś ch jarimitas chapas imitus cha, SB. VI. 5 3.7). Creation implies the separation of the two principles inlicient in Prajāpati, which constitute his two selves as the duality of the cosmos. Agni and Soma, Manas and Vāk aic some of thc conjoint forms of Prajapati amidst i stuing of other names and concepts. Parnin, "Wing", singnifies 1 lythmic motion, the same as I'adr and (hakra. Flight is the iesult of thc ihythmic movement of the wings of a buid, and provides the most appropriate analogy to the cosmic movement icleased by Prajāpati in his creation This movement is symbolised by Timc oi the Yeai Sushrutsara, wluch is designated as the Great Bid : Atha ha vā esha mahāsuparna eva yat sariratsurah, tarya yat 2127 48/7d rishur atuh shanmāsān apayantı so' nyataraħ paks ho' thu yat shadupurisi tid so' anyatura ātmā vishuvān, SB, XII, 2 3. 7). But, indeed, that year is a gicat eagle the six months which they perform p1101 to the Vishuvat aic the one wing, and those which they perform sulscquent theicto are the othcı, and the Vishuvat is the body: and, inded, where the bly is there are also the wings, and, whcic thc wings are theice is also the body,' (Eggeling, SB, V, p. 158). Sirvatsarı is a unit of time which revolves foi cvc in a cyclic movement, the uttaray ina and dakshınāyana baing likened to its wings. Sūrya is identified as ·7. SUPARNA 53 Suparņa, foi the Sun-God is the symbol of relative time which is the focal centie of all movements in cieation . l'i suparnı antarikslâny akhyud gablıīrarepiã a urah sunāthaḥ kve 3 dânīm süryaḥ kuś chrketa katamān dyām aśmer asya tatāna (I 35 7) 'He, strong of wing, hath lighted up the iegions, deep quiveiing Asuia, the gentle Leader. Where now is Sūya, where is one to tell us to what celestial sphere his say hath wandered?' (Guiffith) The symbolism of the Sun is vast and varied It is spoken of as the Cow, the Bull, the Hoise, the Boar, the Buid, etc, It is called the Golden Bid (HIxri Hansa): Sahası āhnyar viyatārasya pukshau har er hamsas ya pututuh svaryam (Av X 8 18) Supaina as the Sun is Hari Ilarsa, also called II 21 anyapıksha śalcuni : Yaḥ sahasrasave sattie gaggie urśvasrijām 128hrḥ Hiranya, akshaḥ śakunih tasmai hamsätmane namah (Santi-paisan, 47. 30) of The cosmos is said to be a saciificial session lasting for a thousand p.essings the Gods and the Golden-pinioned Bid that is the Sun has spread out its wings for a coeval flight to the heavens A thousand days' stands for a thousand yeais (etāvān var samvatsaro yad ahor ātre KB. XVII. 5). One aeon (kal pa) males one day of Bialmā and He as Pirjāpati iepiesents the principle of stasis (sthati) underlying all kinds of motion (gale) in the created woulds. The flight of the Celestial Buid stands foi cosmic pulsation which is mai kcu by a superb i hythm called Chhan las Cosmisation is rhythmisation Thus Vishnu, the deity distinguished par excellence foi stiiding (vrkramanı) and in three steps comprehending the whole univei se both in time and space (Iasyoruchu trusku vikramaneshu adhikshiyantı bhuvanāni viśvā, RV. I 15+ 2), is said to have Garuda as his vehicle The spatial conceptions are an unfolding of the time factoi, and both time and space are identified as the Sun-god, whose golden chailot is spoken of as mapping out thc entile regions of space (heranyayena savitā rathena devo yata bhuvānanı paśyan, RV. I. 35. 2). Supaina or Garuda is identifiel with Chhandas : छन्दोमयेन गरुडेन समुह्यमानश्चक्रायुधोभ्यागमदाशु यतो गजेन्द्रः (Bhāgavata, VIII. 3. 31).

·54 SPARKS FROM THE VEDIC FIRE Vishnu's Gaintmā Supai na symbolises the cosmic i hythm., and is the same as his disc, Chalcra -the Whcel which also stands foi ievolving movement iegulated both in time and space Vishnu appears buth us having a cosmic fo.in (hihach-othar īruh, RV I 155 6). He measuies out the worlds by his cspinding steps, both in the miciocosm as l'âmuna and in the inaciocosm as l'arāt (sa kz vrishnavo yod vamanah, SB V. 2 5 4). This inovement is his Chakra, round whcel based on a cential Svastaka compiising foui inclinations oi angles of ninely degices each Chatur blah sākam navatim cha nāmabheś chakran na watttam (RV. I 1556) The sound wheel has its ascending and descending nodes (udizrābhii, nigrahha), which in ievolution compare to the flapping avian wings in flight. Supaina is identified with semen viule, vīrya 01 retah (SB VI 7-7-6) and the same is tiue both of the seed that creates life in men and anınals and plants, and of the cosmic geim called pratna reta ou Vhuvanusya reta (RV I 164 36) which initiates cosmic motion inherent in the minutest particle and the biggest stais. Supaina as the Sun-god is also called Patanga and identified as the symbol of Life 01 Piāna which manifests itself as the most mystciious ſoicc pulsating or thiobbing ihythmically in each organism anıl also its minutest constituent cell: Ekah suparnah su samudra avrnesu sa zdari vrśvam Dhuranan vichashte (RV. X 114 4). *A Supaina has entered the Ocean He looks lound and vicws thus univeisal would' Here Purusha is the ocean ( urusho vai samud, ah, JUB III 35 5) and Supaina is Piāna 01 the Lifc principle (prāno vai patanyah, JUB. III, 35. 2). Piāna in Vedic symbolism is identical with Agni and Sūrya Its abudlo on the plane of manifestation is the body (Purusha), because of which it is also called (nri-shad, RV IV, 40 5) cxplained by the Satapatha as the Baphonetic Fue called Life (prāno vai nzu8hadagnus tain etadāha, SB VI, 7. 3 11) The nature of Piāna is essentially the same as the folding and unfolding of the wings by a bud : l'rāno vai samarchana-prasāranun (SB VIII, 1 4, 10) The process of contraction and expansion of a hythmic pulsation is the natuie of Life' In the Agni chayana ceicinony the chief F11e-altai, the Uttaavedi is constructed with 10,800 bricks in the shape of a Supaina with outspicad wings, and there it represents the Univeise and is identified with Agnı himself (Guiffill, White Yajurveda, Book XI, footnote). Agni is the presiding deity of the High Altai, Agai ·7. SUPARŅA UL is Plajāpatı himself and the Altai, the Univeise on the body in which Piajāpati has become manifest and ieşides Agni, Piajāpali and the Uttaravedi are looked upon as identical entities, and their common nature is said to be the same as that of Prāna ol Supaina, viz a two-fold movement ou dual motion marked by coming and going' (eti cha preti cha), 01 by 'foi waid and backward impelling' (sam chancha pra cha sāraya, Yajuiveda, 27 45) Creation and dissolution, manifestation and disappearance, iising and setting, life and death are like the two wings of the Supaina as Univei se ol as its Cieatoi, oi as its Life-split which are one and the same Prajāpati obtained this Univeise as his great possession by coming among men on earth as archetypal' (prathamachchhad-avrian āriveśa, RV X 81 1) The archetype is omnipiesent, controlling and iegulaliug all forms according to his own 01iginal model As Makei and Disposei his is the most lofty piesence everywhere and foi ever (RV X 82 2) The essential nature of manifest Plajāpati is rhythmic motion with which He holds earth and heaven by the manipulating of his two aims or by the flapping of his wings on the two sides (sam bāhubhyām dhamati sam patatrair dyāvā Uhimi Janayan dera (Icah, RV X 81. 3) Earth and Henven 1 epi esent the cosmic parents, the two generating forces, the male and the female, the positive and the negative, whom Piajāpati at first sundcis apait as the pair of opposite principles out of his single body, and whom again ho must weld together to keep the creation going Eaith symbolises the material or moital body and Heaven the immortal spirit Thc foi mei 15 called Blūta Oi Asuia and the latter Piāna ou Deva Life oi consciousness is a marılage between the two. Thus 11ghtly it is said in addiessing Agni, the symbol of the invisible immortal Essence : Suparno'si garutmän prishthe prithivyāh sīda (Yajui , XVII 72), “Thou art a Bid with goodly wings. be scated on this high spot of earth. This formula is uttered at the time of laying down the file on the Uttaiavedı built in the form of a buid with outspiead wings, viz Supaina chiti. The conception of Supaina chili iclates all the cicated organisms in which life becomes manifcst. Each body is conceived of as the Suparna-chiti, Altai for Agni-Plajāpntı-Supaina to stay theiern That is Ścira so called where the Vital A11s i esile (fiom the 100t śre, to take shelter , atha yat sarrasminn-aśı ayanta tasmad u sariram, SB VI 1. 1.4) The physical body consists of two portions, the upper or the head, and the lowei 01 the trunk and extremities. Both are the abode of the Plānas or Vital ·56 SPARKS FROM THE VEDIC FIRE Airs, but the upper contains the immortal essence of all the Vital Aus that abide in the lower and thus the head contiols and integiates the activities of the iest of the body The head which is the seat of the Madhya Piāna is the Supaiņa and the lower body the Supaina-chiti. This disposition is further elaborated by dividing the lower body into seven paits, the seven fold division being called Sapta-Pui usha This provides a basic outline of the physical stłucture underlying each bodily frame It is not to be taken as an anatomical seality, but a hypothetical mapping of the vital functions which piovide the nucleus foi the gross stiucture Thus each organism has a dynamic centie on the manifest plane and at the same time a static point which is the 100t of its subtle existence in the unmanifest The latter is called pratishtha 01 sthiti oi urdhvu, oi avyakta, colicsponding to the puchchha of the Supaina The central focus which is the souice of all the manifcst vital functioning is the heart of a Svastika or Chakra comprising foui angles of 90° each. The point is called nâble and the four divisions 1ound at the quadı uplicate ātrā To the latter aie attached two fiaming extiemeties, one on each side collesponding to the two wings of a bird (See SB VI 1 1 46, 8x vai sapta purusho bhuvat: sapta-purusho ayan pui us ho yach-chatvāra ātmā trnyah paksha-puchchhānı) This seven-fold stiucture is the Supaina-chiti, and the life-sap in it is called Chityāyni Whatever excellence, whatever life-sap theic is in these seven persons, that they concentrate above, that is Prajāpatı's head (SB VI 1.7) The head is called Chite-nicheya, the seat of immortal life-essence which is symbolised by the gods : 'On that same (head) all the gods alo dependent (ta lasyaitach chhiras tasninnetasmin sarve dizäh śrztah, SE. VI 117) In fact, the head iepi esents heaven which is the seat of the thinking and willing faculties or light (s?'argo jyotishā vritah) But caith and sky, busl and head are i elative symbols , the main emphasis in fiaining these «lcfinitions was always the distinction between matter and consciousness or Bhūta un Piāna Ench earth OL gioss material manifestation is a limited moital pheno'nenon which has its invariable countei pait in an unmanifest, infinite and immortal essence which is constantly coming into contact with the former and sustaining its life-sap The lattet 18 symbolised as Soma, Madhu, Amțita, Svaiga, Dyauh, Syena, Supaina, India, etc., The earth, Supaina-chitı or the seven-fold structure within it is a meie container or receptacle for the storage of Soma or Liſe-elix11 which is the meid of heaven This celestial ambrosial element is the food of gods and essential for the maintenance ·7. SUPARNA 57 of life and vitality The rhythmic inter-ielation between the matciial body and the vital force is pictured as the diving of the heavenly Supaiņa with the tiophy of Soma and scattering its contents all over the earth Indeed the 11sing Sun as the Supaina is doing it daily with his lays (unyan siyo martyebhyo amritan jaśmibhiḥ ātanoti) The main exploit of Supaina is the caliying off of the heavenly Soma and depositing that jai on the ridge of the earth (Somāharana) This is the theme of the Supaina legend (Suparna Saga), a very elaboiate and grand veision of which is incorporated in the Ādi parvan of the Mbh (chs 18 30, Poona ed ) In bis 111€s stible flight Gaiuda tiansports a mighty bianch (mahāśākcha) of the cosmic Rohina t.ee, to which cling the sixty-thousand Bālakhilya sages There is no doubt that this giand Bough is a limb of the cosmic Tree of Existence, which is the same as the Univci se. For each such Bianch, compiising five parts (pañicha-purvā, viz the Uninanifest (Svayambhū, Avyakta), the Universal (Parameshthi Mahat), the Sun (Sūiya), the Mid- Region (Antaiiksha) and the Earth (Prithivi), there is essentially present a Gaiutmā Supaiņa who is the source of its motion and vibiation. The Sun as the centre of its solar system is such a Supaina , the year is its manifest symbol, viz the dynamic clement of Time and therefore termed as the Supaiņa or Mahāsupaiņa. The Great Eagle held in its tight clutches an elephant and a tortoise (etan ästhāya śikhām tiam khā lemau gaga-kachchhapau, Adi. 25 32), the elephant symbolising the Vahat and the toi toise the Dyāvā Přithivi expanse (dyava-prithvyo ho kirmnah, SB. VII. 5 1. 10). The piincipal motif in the Supaina legend is the eternal feud between Garuda and Nāgas Garuda as Sūiya stands for the powers of light and immoitality, the celestial Devas, and the Nāgas stand for the powers of dai kucss and death, the chthonic Asuids. It is the same motif as the Vedic Daivāsui am, the conflict betwcen the Angels and the Titans of which the Indi a-Vșitia conflict is archetypal Just as the final victory belongs to India, so Gaiuda ultimately triumphs over the Nāgas. The theme supplied a favourite decoiative motif in Indian art and has been treated with remarkable success in Mathura sculpture ( JP Vogel, Indian Serpent-Lore, p 172, pl XV(C)) We have another sculptuie fiom Sanghao in Peshawai distinct in which the Supaina motif seems to have been at the 100t. It shows a Nāgi in the clutches ef the giant-bind Suparna (ibid, pl. XV(a)). Di. Vogel and others have taken it to be an Indian adaptation of a master-piece of Leochai es repiesenting Ganymede cairici off by the eagle of Zeus' (ibid p 41) Ganymede in Gıcek mythology was a beautiful youth of Phyrgia and was taken up to heaven by Jupiter, or as some say, by his eagle. Jupiter 01 Zeus Patei (Dyaush-pitat) iepiesents the piesiding deity of leaven, and Nāgī is the subterranean spirit of the earth , thic foi mei is thc immortal essence 01 cosmic consciousness which comes to reside in the material 8 ·58 SPARKS FROM THE VEDIC FIRE sheath of the body The one is the Yajña and the other the Bhūta-chiti, oi Nārāyana versus thc Eaith whom he escucs from the abyss It is the 111esistible sıczure of the lattcı by the foi mei that is implied in the union of the two. It is the elemental wolding of the immortal and the moital that is variously celebiated in the legend of the Bhū Darī becoming consoit of Vishnu and typifying the ctcinal pull betwco. Laith and leven, the buide and the budegioon To take anothcı imagciy, we find the symbolism of the quail being swallowcu by thu wolf (I'lusye ohad vertikām antarās yād, RV X 39 13), 01 in its latei veisio 1, th' qnail silzeil by the might of the Supaina (yrustā supai rusya balena i'ua tihiên, Talli-bankan, 3. 62 , ulso Renou, L' Hymne aux Aśvin de L'Adipai van, A Volume of Lisican and Indi in Studies presented to Prof F W. Thomas, p. 178) Iloc also the qull stands to the indiviuual consciousness on carth and Supaina the mighty Im rotal cu sence wynbolised by the Sun oi moic collectly the Supenal Sun which Sibuls ſo. Diabman. In this contest wc illc leminded of the Tusupaina conception of Vedic literatuc undaily.ng the legend of the carrying off of amritu o Soma from heaven by the luce birls which were the thiee meties (Cf Itharraichu, luyuh Suparni up'17418,jil māya nākusya poies huli alki z eship śrutal , IVIII 46) I detului IuS101 oi tlu Tuisupain i legend is qui collied in the litarya and the Saltopathi Diwaliamin (AB III 25 27 , S! Ill 6 2 1-26, also III. 2 41, Tuittuīya Siriltā VI 1014, Mutinyani Samhitā III 7. 8. Supainſ and Kadiu aic clearly explanail as the symudols of heaven and earth iespectivcly (nyum kui Tudtlig asulit Supranž TS, VI 191), and the sons of Supainī, viz. the Saupaineyas iepiesent the mctius (Chhundānsi sau parne yah ibid) Cication is typified as Dyāvā-prithivi, wluch sic the two parts of thc single mundane egg, always kept apait but in p» i polual mutunl uuton as the Univcısal Paients Heaven is the immortal counterpart of gio-s matte 01 the five clcments typified as the caith Soma is the cosmic life principle, is the Universal consciousness which is the welling fountain of honey Oi Soma *dhe rtsuh, RV I X 154) How the mead of heaven may be brought to the plane of matter is the scal clonal problem of cication ? The thicc mctics symbolise the basic traid of cication, anl as thicc Sapninns stand fou Vāk, liāna and Munas I c Matter, Lilo and Mud. 1. Vāk (= Five Bhūtas) --Mattcı-Gāyatıī 2. Piānn (=Piāna-Apāna) - Life ou Vital Aus-Tiislıtup. 3. Manas (= Samjā)-Mind-Jagati ·7 SUPAR NA 59 The piinciples of Life and Mind were the active associates of Gāyatıī in biinging Soma down to the manifest would (cf SB. III 2.4 3 11 , TS. VI 1.7 2) The metics were produced from Vāk (vāchaḥ prajätunt chandamsi, SB. III 3 1.1) Vāk symbolises all the five elements, oi gioss matter, because ākāśa is the most subtle of them and sabda 01 vāk as its attribute stands foi all coming back The functioning of the above cosmic tiiad as an integiated tiiune principle of univeisal coherence both in time and space depends cssentially on the vibration of Piāna-Apāna, which is a forward and backward movement Theie al0 Sevcial teims to espiess this iliythmic pulsation, eg Thou art Aditi, the double headca Be thou for us successful in going forward and successful in When he says, 'Be thou foi us successful in going forward', he means to say,' Cowe back to us with Soma' (S'B III 24 17, sā nah suprāchi supratichi elliiti) This two-feld oscillating moviment is also referred to as eti-preti (comes and goes) ni siruufichans pra āranı (Yajuiveda, XXVII 45, SB VIII 1 410; also RV X. 1992, antaś churutr ochavāsyu prānā lapānuti) This is at the 100t of the legend of the heavenly Soma biought thiough the intervention of the Thiee Supai nas, viz. Jigalī, Tushtıp and Gāyatıi The Supainas 01 Saupaineyas belong to a single chant oi cosmic áhythm and are spoken of as moties. Gāyatıi is the chant 01 messenger of caith, Tushtup of mid-region, and Jagati of heaven The immortal and invisiblc life csscncc is ordained to descend from the plane of "heaven" to that of "caith", and therefore it is only Gāyatıî which succeeds in making Soma tiavel from the cclestial abode to eai thly destination These two foices are but aspects of a single intrinsic power inlicient in Naturc Infinite Nature is the Great Mothei (Muhi Natā), the Cosmic Cow (Trsvurūpā Gāuh), also called Aditi, the Mother of Gods She is doubl-healed (uhay ita sirshni SB III 2 4. 16), with the negative and positive poles, oi caith and heaven. The ascent and descent, or anode and cathode in relation to a single current oi flow of power are mercly elative terms, illusory and not real (māya), just as staterl about Kadıū and Supainī: 'Now Soma was in the sky, and the gods were heic on caith. The gods desiicd-Would that Soma came to us : we might sacrifice with hin, when come? They cicated these two illusions Supaini and Kadıū' (tiete mäyc ananca Suparnīri cha Kadiin cha, SB III 2 1 1) The two creative forces of Natuie are inter-1 elated, one of them docs not and cannot leave the other This is what is meant by the heavenly Supaina siezing with its might the quail on enrth (grustā» supar nasyu balena vartikān, Adipaivan, 3 62). Life is a ceaseless thiobbing or pulsuke's between mind and matter which may be compared to two Buds of mighty powel (urishrzā suparnā, RV. X. 114.3) ·8. NASADIYA SŪKTA (aracioT) 1. Sadasad-vāda--The Nāsadīya Sūkta gives this doctiime the first position. In the begining there existed the Asat and from it pioceeded the Sat This was the view of the Taittiiīyas In the Rigveda itself both Asat and Sat are said to have existed in the Panama Vyoma i e, the Empyiean 01 the highest heaven which was the abode of the Gods and fiom which both Aditi and Daksha weie boin- असच्च सच्च परमे व्योमन् दक्षस्य जन्मन्नदितेरुपस्थे । अग्निहि न. प्रथमजा ऋतस्य पूर्व आयुनि वृपभश्च धेनु ॥ (Rig. X 57) Wc may also compaie heie the statement made in Rik X 72 2-3, (Sant gove grisha. #4874) In the Satapatha Asal is explaincd as the Rishi-ci eation oi Piāna-sỊishti (VI. 1 1. 1)* The terms Sat and Asat were differently understood in the vajious schools of philosophy Here the gloss material cieation is said to be Sat and the pieceding stage of Energy is termed Asat Otheis said that Biahman is Sat and Pradhāna or Piakſıtı is Asat. Subtle discussion on el their i elative priority as shown by Pandit Ojha in his Dusavātārur ahusya iesulted in the cluboration of seven diverse points of view which subsequently were expanded to twenty-one cosmos 2 Rajovāda-Rajas is the pilincval matciial cause of the ( AT PHU Tafelzuà 27.) It is said in the Rigveda that in the beginning there existed the One Unboin ( 58, 497.) 1efering to the absolute Biahman and from him WCIC produced the six Rajāmsi which were all supported by that One (fa TEAFTER षडिमा रजास्यजस्य रूपे किमपि स्विदेकम् , I 1646) These are also known as Shudurvīḥ, the “Six Expanded Ones' (ogaftafte ET, X. 14 16, also X 128 5 Others believe that Rajas is the same as Loka and there are seven Lokas, viz, ya FT. FF. 77. TT: ACTH. These are also termed as the Earth, Water, Fue, All, Space, Activity and Consciousness Others speak of Rajas as being twofold, viz , ſukla-Rajas and Krishna Rajas which iepsesent the basal dichotomy of the cosmos and ievolve in a circle as the dynamic pulsating forces of cieation- प्रहश्च कृष्णमहरर्जुनं च वि वर्तेते रजसी वेयाभि । वैश्वानरो जायमानो न राजा ऽवातिरज्ज्योतिषाग्निस्तमासि ॥ (Rig VI 9 1.) STHETSTHUSBITETE I JETE. FAF Therefecacat ara asister FIFTE: 5#4 gfa प्राणा वाऽऋषयः।

·62 SPARKS FROM THE VEDIC FIRE It is said elsewhere in the Rigveda that the black and the whilc icpiescnt the variant Pall of Twin Beauties: One of the tio is clock, and bright shines the othci Thesu tuo origin.te iiom z Coill'no 1 plannil solice and are Sisteis Mighty is Gou supiemy and sulc power which is calib'o ol such muaculous manilestation- नाना चक्राते यम्या ३ वषि तयोरन्यद् रोचते कृष्णमन्यत् । श्यावी च यदरुपी च स्वसारौ महद् देवानामसुरत्वमेकम् ॥ (Rig III 55 11) Rajas iepicsents the pinciple of Motion (fa) as against the piinciple of Rest ol Stasis (fcefa). Vlie.casalja is the same as tic Aiyaya Purusha, Rijas Colicsponds to che Alshai. Puiular The docline of ulksha was quite well known to the sceis of the Rigicda where it is Slutcd that the primeval oclan of infinite cneigy tiansſoms itself iulo this material cication through the agency of Alsha.- तस्या. समुद्राः अधि वि क्षरन्ति तेन जीवन्ति प्रदिशश्चतस्रः । ततः क्षरत्यक्षरं तद् विश्वमुप जीवति ।। (Rig I 16+ 42) Cosmic pulsation is cxpicssing itself in the undersal iythmic movement of expansion and contiaction and the same is designated as Pānd in Vedic toi minclogy, as stated in the ŝatapathagarut à Hamaru (Sat. VIII 14.10). Contiollid is thmic bcal oi thiob is the nature of Piūna and the samc is equivalent to the lifc-principle muniſist in different louins Plāņ, is a dual principle like Rajas, capiessing itself as the pale of Prāna and Apāudo As it is said, the supleme light of the universe nianifests itself 111 an espring and inspiring movement known as Piānana-Apānang- अन्तश्चति रोचनाऽस्य प्राणादपानती । व्यख्य महिषो दिवम् (Rig. . 189 2). When the two opposite poles of Energy ol Rajas become established and an uniuteli upled oscillating movcinent stails betwet1 the two then only light begins to shine in its sphere and thu principle of Darkness 01 110101s (negy symbolized as Mahisha keeps out of that obit Rajoiāla was an important metaphysical docliine of the Rigola which later becauc milentilial with and merged into the thcory of Kāla 01 Timo 3 Tyonu-vāda The ultimate changelo-s and clonni source of the cosmos is known as the Parama-Vyoma. That is immortal and beyond modification It is also called India 01 Nabbya-Plajāpati that iemains unboin ( FCH 17:). Its ·8 NĀSADIYA SŪKTA 63 opposite principle is Apnra Vyoma iepi escating the cieational aspect of the cosmos This is subject to chage anıl all kinds of modification anl therefore is iegarded as moital Alasu (Sp.ce) is its first material manifestation and the five gioss clcmcnts aic giadually pioduceil f.om it. The Amiila-vyoma is the biith-place of the Devas and the Maityo-vyoma that of the Bhūtas. The doctrine of Vāk is intimately connected with that of Vyoma In the Empyrean ( 97THT), Vāk is said to be immortal ( ar ais ) and to be constituted of a thousand syllables' TEATETET GÀ SUTAT, Rig I. 164. 41). That which is Sahası a is infinite and universal, undiffer entiated and unaffected by the coriception of 2.1thmetical numbers That which is Vyoma is the same as Ikāśa anů the attıibute of Alisa is Sabda or Specch consisting of syllnbles 4. Apara-lai-Puia and Apaia aie ielative conceptions, the Absolute being concies cd as Paia and the Immane it as para This Paul of Higher and LOWc is also dcsig iated as Ūidhva and Adhuh The cenlie is the Para and the Clicumference the Apula. The Co-inic Tice 13 said to have its 100ts in the Uldbva, that is the Highei Essence and its bianches 1.mify in all directions of the space called dhah The relative conceptio i of Para and Apaid was of the widest application in the Vedic metaphysical lucubrations Vyoma, Vak, Prajāpati, Kāla, all these were conceived of as belonging to a high and lower oidci, tlic lugher concepo .dmg to illu stoge ab intra ( TTTFTTATT ) and the lower to the stage of inawestation ( aqur farmà). The secd aud the tice, the primeval geim and the mawlcst body are c: amples of Pula and aspald 5. dvar anv-rada-The line of Nāsadiya Sū ta icfcuing to this doctrine 1cads- किमावरीव. कुह कस्य शर्मन् (Rg Y 129. 1) Cication is governed by the principle of Finilisation The Infinite is cast in a finite mould foi the purpose of becoming manilest That which is made conciete and mitciial assumes a finto shape This is the doctrine of Avaiana ficant tem for it is Māyā The rowe. thit mcusuics out all cicated things is Mājā. India as thc piesidus diely of Palawa Vyoma assumes diveise forms though his Maya रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभि. पुरुरूप ईयते युक्ता बस्य हरय शता दश ।। (Rig VI 47 18). A signi- All cication is mearuiing out, wue' s 110 'ally cupiesscl by one oi the othcı derivatives of the 100t #T, to mensue, anıl genci ally expressed as l’māna This measuing out takes place thiough the agency of Rajas ol motion and is ·64 SPARKS FROM THE VEDIC FIRE thieefold or opel ative at thiee different levels of seference ( falary R1g III, 26 7), ie, Mind, Life and Mattei The principle of Envelopment is impoilant for cieativity It detei mines the depth and dimensions of the projected cication Each cieated object compiises a Dyāvā-Pị thivi, ie the pa ental pail of Heaven and Earth. The Dyāvā-Prithivi conception is the most vital and basic to the whole idea of Vedic cosmogony in which the Earth symbolizes the material basis and Heaven is the symbol of all that is its unmanifest immortal souice Many a beautiful hymn of the Rigveda is devoted to the glorification of this Paiental Pair. Anything to become manifest must descend to the level of Mattei, spoken of as Enth oi Mother The word Mātā litei ally significs that which measures. The womb of the Mothei die mincs all the possibilities of existence inherent in each created object The Father coincides with the infinite immortal source, but the Mother icpiesents its inoital a id finite countei pait. The Mother is truly the container of what she cieates Thit is her tiue natuie, viz serving as a mould or Āvaiana. The Nāsadīya Sūkta gives a synonym to this as Śaima, viz , Sheltei. Each covering is virtually a protection That which cnvelopes sei ves as a sheltei to the object cnvelopel Fiom this point of vicw we may understand why in the Brāhmanus Sarma is (quated with Chama on the Cutancous principle which appears as the covering of cach living object Il it said that the skin of the black antelope is called Chaima 111 01 dinary hum in speech but is viilually a Šuma so far as it iepiesents the divine principle of protection; foi the black antelope is the symbol of Yajna and the lattci cnghii'cs Agu 01 the ovulall principle of Life (शर्म चर्म वा एतत्कृष्णस्य ( मृगस्य ) तन्मानुपं, शर्म देवना, Sat III 2 1 8) III 2 1 8) Śarma =Chaima Avaiana represents the tiuly ciyptic csoteric style of the Biāhmaṇas. In the Puranic terminology it is the same as tho Guja-křilli worn by Śiva at the beginning of his Tāndava Dance, where the clephant is the symbol of Ahankāia 01 individual manifestation. 6 inblorāla-The Ambhovāla was an important Veilic doctiind in which the Wateis weic conceived as the princval souice of all cieation. Ambhas, Apah Salılam, Samudiah, Ritnın, all these wcie icgarded inoic or less as Isynonymous concepts and desciibed with great clahoiation in the mantins of the Rigveda. All cieation proceeds from the infinito ocean of Varuna who is the picsiding deity of Watcıs The icgion of Varunn is that of darkness, 1.c of the absence of manifestation It is also spoken of as the dark descent (hou furi, Rig I. 164. 47). The Wateis icpicsent the principle of Rest in which Mattor clisted in a state of equilibrium and as an ainoi phus mass Out of that unianifest state of darkness and ·8. NĀSADĪYA SŪKTA 65 static inei tia proceeds the piinciple of "iotion and Light which is symbolized as Agni This doctiine is icpcatel many times in the Rigida that the Wateis as the piimcval Mothcı gave buth to Agni The Rigvchic scci formulates this sign1- ficant ciquiiy परो दिवा पर एना पृथिव्या परो देवेभिरसुरैयदस्ति । क स्विद्गर्भ प्रथमं दध्र पापो यत्र देवा समपश्यन्त विश्वे ॥ तमिद्गर्भ प्रथमं दध्र आपो यत्र देवाः समगच्छन्त विश्ते । अजम्य नाभावध्येकमर्पितं यस्मिन् विश्वानि भुवनानि तस्थुः॥ (Rig X. 82 5-6). It Agn: was the first child of the Wales as its Mother The Wateis weie the same as Ritam or Paraineshthi, the universal piinc ple and source of creation. Agni is spoken of as Apāmgaibhah (Rig , III 5. 3) According to the Rigveda VII, 49, 4 Vristīnnia Agni hıd its abode in the Wateis (aanget erfafe sfag Fatetet aalfee- मामवन्तु) Agni as the enkındling principle in the cosmos is spoken of as the Puimeval Hect ( TTAT NIE, EAT, II 53) The Atanyaka-pais on nefers to it as the tempciatuic ( 56AT) and the Mailiāyani Upanishad icfeiing to the doctrine of the Divine Heat ( aatorei) mentions that this heat is generated by the clashing foices of expansion and contiaction known as 39ty and wauft and that the Pui usha the same as Agn1 ( यदौष्ण्यं स पुरुषः । अथ य. पुरुष सोग्निवैश्वानर , मैत्रायणी उपनिषद् II. 6) is stated that the Gods discovcied beautiful Agni hidden in the Wateis- अविन्दन्नु दर्शतमप्स्वन्तर्देवासो अग्निमपसि स्वसृणाम् (Rig III 1 3) In the Rigveda Agni is explicitly stated to be the fiust-boin of Rita which signifies the cosmic order as expicssed in the form of the channels thiough which Water 01 Energy is flowing ( fra F. FHOTT EGET, Rig X 57) It may be stated that the sub-stiatum of Rita 01 Apah oi Ambhah iepresents the principle of Soma, and Agni is its opposite principle All cieation is spoken of as the manifestation of the interaction betwecn Agni and Soma (raathicho na ). Animal life with blood, vitality and split is produced and sustained by the interaction of Agni and Soma ( Fratatata TI ) which is tied to each sacrificial stake The sub-stiatum of Wateis is conceived as a lake ( 27) from which Sarasvati oi Vák symbolizing the principle of Matter flows forth in a thousand forms. Agni, the enkındled divinity, is the same as India, which the Satapatha Bichmann dciives csoterically from the 100t 'indh', 'to buin', that which is 'Indha' becomes India in the c!yptic speech ( स योऽयं मध्ये प्राण । एप एवेन्द्रस्तानेष प्राणान्मध्यत इन्द्रियेणैन्द्ध यदेन्द्ध तस्मादिन्ध इन्धो ह वै तमिन्द्र इत्याचक्षते परोक्षम् , VI 1. 12) In Vedic toi minology the following bunch cuil'cident mea "ings should be borne in mol अग्नि--इन्द्र--सूर्य--मनु--अहं--रज्ञ--अमृत--देव--अक्षर--काल----हिरण्यगर्भ--प्रजापति--सत्य- प्राण--ज्योति.--पिता-अहः -संवत्सर 9 ·66 SPARKS FROM THE VEDIC FIRE They point to the same phenomenon, viz. the principle of Agni born from the pic-existent and infinitc ocean of Wateis. The piinciple of Soma has also its coincident se11es, v12 ऋत-आप.---अम्भः -सलिल--समुद्र-वरुण-असुर-अहि--वृत्र-मृत्यु-- मपान “गृथिवी--माता--रात्रि--तम , ctc. A collect appreciation of then symbolism thiows light on many stanzas of the Rigveda 7. Amiata mittu vadex-Am11ta. and Mritu are inherent in the creative process of the cosmos. Immortality is the principle of iest ol stasis, and mortality is mirtion oi change अमृत मृत्युरिति द्वयमेतद्विश्वस्य मूलमिति विद्यात् । अविनाशी स्थितिलक्षणममृत गतिमान् विनश्वरो मृत्यु ।। पं मधुसूदन अोझा, दशवादरहस्य, p 15) Thc Devas icpresent Amiita and the Bhūtas Mrityu, and Agni is cenrected with both as the देवाग्नि and भूताग्नि, the foimel in the sun and the lattel 11 the catth ( भूतानि मृत्योरमृताच देवास्तेपूभयेष्वग्निरयं निविष्ट , ibid p. 16) p. 16) In other words अमृत is called रस and मृत्यु is called बल-- रसो बलं चेत्यमृतं च मृत्यू रसप्रधानान्यमृतानि सृष्टयाम् । बलपधानारिरवह मृत्यव स्युर्न मृत्यव सन्त्यमृतातिरेकात् ।। (पं मधुसूदन अोझा, दशवादरहस्य ) अन्तर मृत्योरमृतं मृत्यावमृतमाहितम् । मृत्युर्विवस्वन्तं वस्ते मृत्योरात्मा विवस्वति ।। (शतपथ १०१५।।४) Buth is immortality and dcath is Mrityu. Both of these are found in the Sun as Maitanda, whom Adit1, the mothel of Gods, biought forth to spling to life and dre again' प्रजायै मृत्यवे त्वत्पुनर्माताण्डमाभरत् । (Rig X 729). प्रजा ( = जन्म ), मृत्यु ( = मरण) are the component halves of the same cucle, they constitute tho cj clic whiccl of timno 8 Alorātra-ridda-This was the same doctaimc as the Kala-vada to which 1cfcicrcc is found in tlic Svetāśvatnia Up. (I 2, F117 Fairat ferafareezat etc) Also, सहस्रयुगपर्यन्तमहर्षदब्रह्मणो विदु । रात्रि युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ (Gita. 8. 17) A thousand yugas constitute a day of Biahmā and a similar duration his night Day mcans cicntion and night stands for dissolution Ahoialia is the unit of tune and pregnant with all its power IL is Samvatsara itselt pushing with dynamic foice the caith to ievolve round the Sun on a fixed orbit. The Sun in the centie is Prajāpatı, lic is the Hoise that imparts movement to cverything . M ·8. NASADIYA SŪKTA 67 Ahoiātia is very often spoken of as the Ahal oi Day of which the black and the white are two halves अहश्च कृष्णमहरर्जुनं च (Rig. VI. 9 1). The one piesses the other to move on and on and ievolve in a cycle As a icsult of this cqual distribution of light and darkness the Vaišvānala Agni as the life in the Paivsha and the Sun in the solar system is sustained and kindled for ever Light and Jarkness, black and white, Agoi and Soma, creation cieation and dissolution, buth and death, heaven and earth-these are the varied manifestations of Ahoiātia The tiemendous foice behind creation is Kāla, and tbis doctrine is found in its fully elaboioted miciaphysical form in the Athai vaveda (Kānda XIX, Sūklas 53-5+) इमं च लोकं परमं च लोकं पुण्याश्च लोकान् विधृतीश्च पुण्या । सर्वाल्लोकानभिजित्य ब्रह्मणा काल. स ईयते परमो नु देवः ।। (Athaiva. XIX, 54. 5) As Pt Ojha has explained it is the subsliatum and jeal substance ( sofa ) and 96: is its modification रात्रि. पुरस्ताद् तदहस्तु पश्चादह परस्तातु स्वयमेव रात्रिः। विकारतोऽह. प्रकृतिस्तु रात्रि सैषा गतिः सा प्रभव. प्रतिष्ठा । tft symbolises the piinciple of Rest and he that of Motion , gift is sleep (faar) and E. is the awakening of the would-force (FINTCU) which is styled as eta in the Putānas Vishnu, the deity of the cosmos sleeps of iests on the substiatuni of the infinite force called Ananta or Seslia, the Remaindei Vishnu icpiesents the finite universe and the cosmic scipent is the symbol of Infinity In the terminology of the Pañchalātia Bhājutatas, Mārkanduya iepresents the principle of Time He is coeval in time with cication, and the latter is a sacrificial session of a thousand years and so is Rishi Māıkandeya destined to live for a thousand yeais (FEETTT) When Vishnu ol the Divine Creatoi awakes from his abode in the Infinite Ocean (gaitofa), it is the sage Māı kandeya, who first comes out of the nestful body of Nārāyana, and cieation starts What is intended to be said is that the dynamic element of Time is the 1oot cause of cosmic pulsation Nārāyana is identical with Sūlye 01 Savitā, and the compiehensive coincidence of its connotation is explained in the Maitiāyanī Upanishad (VI 8) as आत्मा, ईशान, शंभु, भव, रुद्र, प्रजापति, विश्वसृज्, हिरण्यगर्भ, सत्य, प्राण, हंस, शास्ता, विष्णु, नारायण, अर्क, सविता, धाता, विधाता, सम्राट् , इन्द्र, इन्दु । All these enter the oi bit of meaning associated with : as a metaphysical doctrine of the Rigveda.

·68 SPAIKS FRO!I THL VEDIC LIFE piesent 9. Darvi-vali- The Jac.inc of the Devas as cosmic cocalois is fundamental to Rigveilic thought The emcı gence of the Gods is the point whcie Yajña staits The cosmos is continuous saculice in which gai is always He is invoked as TTTET a Rig 1 1 1)ond is the symbolic embodiment of all the Gods (अग्नि. सर्ता देवता, एतरेय २.३, तेत्तिरीय I 4_4_10, सर्वदेवत्योऽग्नि , शतपथ VI 1.2 28) Wheic Agni is, theic all other Gods must be present ( dal se qera, Rig I. 1 2) In the Dākslāyani Sūhta of the Rigveda (X 72) we find a profound disquisition icguiding the buth of Guils and theii iclation to Aditi on Infinite Natu.c The latici is the mother of cight sons (ugt gatht afca) and they juclude the Seven Adityas and the cighth Mārtānda on the yondu Sun Loun of the Golden Egg whom ili ruised to undergo the cjclic procues of life and leath (ST5The acute cat gaafafos r). For matcuial cicatio. Mțityu is du cssential factoi , without it there would be no iliythm ad no furthcı movement As to the number and nature of Gods, there was a point of view that Agni and Soma aic two essential divinitics, Agni cicates the Doyas (Encigy; and Soma cicates the Bhitas (Material Elements: Igni is one but assumes a triplo form, and is the cloic vaijously spoken of as utafi (son of the mothcıs), oi fahtar (Rig. III 56 5) and fraaf (thu ce-licaded, RV I 146 1) There and thice high stations of Agni's buth all 100led in 724 01 the film nucleus of Yajíır . विरस्य ता परमा सन्ति सत्या स्पाही देवस्य जनिमान्यग्ने. (Rig IV. 1. 7) The finst liuth of Agni's buth is Mind, the second Life and the thud Vattei. They are 1espectively known as ब्रह्माग्नि ( == स्वयम्भू), देवाग्नि ( = सूर्य) and भूताग्नि ( = पृथिवी). In between these three levels, aic the twin principles of Som wlich kcep the thice Fires buining Agni and Dcva aic identical principles, vic encigy in its active manifest form Whuic thcic is Deva, thcic is light, immortality, undai and tutb. The opposite of Deva 13 Asula, the symbol of dukness, death, disorder and devılıy. The Asura as daik:css piccolis thu Duvat and was theicforc somotimes called पूर्वदेव, Fiom one mighty Asula's dominion weic pioclucecl the Devas of definite names and fouins महद् देवानामसुरत्वमेकम् । In cach 4:7-487, the Single Deva (F#itat) occupies the cotiw, the Tluuththice Deyas lend thu functioning power to the diameter f715FH aty, and the Ninetynine Asulas clustei all sound the ciicunfcicnce gfifa any he dinmestar is an and the circumference is out and that is why the lattoi ale thuice as numerous as the fouiner. The Asulas ale not permitted to colei into the holy Yajna-mandula protected by the ·8 NĀSADĪYA SŪKTA 69 mantra-power Thus thu azale school was of fai-leacl ng connotation and impoi lance in the Vodic times 10 Samśaya-vada—This was the schocl of sceptics who asked about the universe such qucstions as Whence? Whun? Whue? How? What size? What form ? Diverse were the answers fo.mulated, bui doubt found expiession in such ulteiances : न तं विदाथ य इमा जजानान्ययुष्माकमन्तर बभूव । नोहारेण प्रावृता जल्प्या चासुतुप उक्थशासश्चति ॥ (Rig x 82 7) You will not find lum who pioduced these cicatuies something different has enteica youi heaits *People now have bccloudcd minds and stanıncıing lips, and given to wordly enjoy ments, they nerely have become chanters of hymns In the Nügadīya Sūkta itself we find sc-ptic utterances in the boldest foim "Who veuily knows and who can heic dcclaic it, whence it was born and whence comes this cication ? The Gods are latui than this world's production Who knows then whence it first came into being ?? It is finally stated that even the Cieatoi who presides ove this universe in the mighest heaven knows its origin o docs not know it-cannot be affii med positively. Such is the gieat mystciy Evcıything heic is a big siga of interrogation a Gicat Question (1987), the answer to which no one knows Besides thcsc ton points of vicw there were othei cosmogonic docuines also and thcy were buing put ſoiward not in the spuit of contradiction but as pi obable cxplanations of the universe Sometimes even single words weic followed to their logical corclusion, ſoi Ciamplc, the symbology of the Cow, oi thic Hoisc, oi the One-Footed Goat (77 99918), 01 the Diagon of the Deep (afegeu) 01 the Dawn, oi the two śvins, the Great Mother (FETHITT) by whom was always intended Aditi, the Mother of the Gods Such symbols die too numerous to mention but they aie icgarded as offering some cogent explanation of the cosmic process Indeed the compichension of Rigvedic mythology depends on a collect appieciation of the mea ning of the synıbols which the Vedic secis employed as the vehicle of their thought and which language by common consent became the 1101 m foi the formulation of the Manlias One who understands the significance of the symbols employed in the Rigvedu can do justice to the thought cmbolied in it. There is a complete and consistent metaphysical system in the utterances of t'ie Rishis and that key holds the seciet of Vedic exegesis OL ·70 SPARKS FROM THE VEDIC LIFE Biahman is Reality oi Essence, who without undergoing any modification becomes the sub-stiatuin and the effective cause of cication He is One and at the same time Many The main 100t is ac to cxpand ci to become many As in the sping season the lices and the cicapus are loadel with fresh leaves and flowers which sprout fiom then inficient sap ol essence, so is the cosmos boin out of the essence of Biahman Like the waves of tidal ficou on the surface of the ocean crcation is due to the quality of manifestation inhcient in Brahman All the cicated objects slow i twofold attribute, viz that they aie subject to constant change and secondly that they actain their identity The first thing is the principle of Motion and the second that of peinauency and Rest The first is 5 and the second is 5 Il the cicated objects ieveal this twofold chaiactai their ultimate cause, 1 e, Bıahman assuredly paitakes of this Quality The liinitarian doctiinc of the Tluee Purushas called Avyaya, Akshaia, and Kshaia is inculcated in tle Vedas and claborated in the Upanishads and the Bhagavadgitā Avyaya is the highest Pui usha and sub stiatum of all It is the Supicme Essence in which all things are unified (atcelt ardi gantsafa) Piana or the vital being is Akshara which is responsible for all kinds of activity and motion The gloss material clemcuts oi the Puñcha-blūlas chic cullu Kshaid. As thc Gita says- द्वाविमौ पुरुषो लोके क्षरश्चाक्षर एव च । &TT Taifu warfar EZESTSETT gaze li (Gitā XV, 16) Matter is Kshaia because it is subject to decay and disintcgiation, Thc cnergy within the matenal elements is Akshalar The Vedic teims for thcsc thice and a little differcut We have two sets of teims In the fist set Avyaya is l'ard, Akshare is Puravarat, and Kelarii is Avara, ie, the thice Paisons aic concerSud of a thu Highcı, the Middle Onc, anil thic Lowci One. In the more ancient tomolusy the ligaya Purusha was known as and Tapi, and since to is spolcn of as #917 01 797€ 1 c, thu Onc-Footed on the Foottess One, the idea was that we was desonl of any motion and iepiesented the puinciple of Absolute Static Rost The Vedic word foi Akslaida Purusha was Rojas and Cication is spoken of as the measuing out of the possibilities of cxistence under the power and foice of Rajas The thud piinciple, V.1, the hola Pui usha is in the ligvoila calle. Vāk. Vāk is the designation of the Piñch-bhūtas 01 the Five Elements of Matter. The genesis of the teim is simple. In the course of manifestation the moie subtle ·8. NASADIYA SŪKTA 71 substances are giadually transformed into the less subtle There are three planes of manifestation, viz Mind (HF), Life (front) and Mattei (ar01 ) Alāśa is the foremost of the five elements and ulso the most subtle one Its attribute is Sabda 01 Vāk and therefoie Vāk was accepted as the symbol of all the five material elements This was the Vedic conception of the thiee Puiushas and all cieation was regarded as Tripursha-sșishtı. It is the three states of consciousness that are inplied heie, vz, 7167, 6947 and ggfa. One which is gioss is encasel within the other which is moie subtle We come acioss here a giaded system of psychological depths which enter the constitution of each humın being This exposition of the Vedic Trinity Coliesponds essentially to the metaphysical trad of India' philosophy, viz , 777, 777 and Ther of the ancient Sāňkbya philosophers. This is the same as the thice Devas in the Puiānas, viz, Vishnu, Bialmā and Siva The thice 11tualistic F11cs, the thice Gunas, the tliec Vedrs and thic thiee Devas are but divergent espiessions of one and the same tiadic doctrine distinguished by a cosm'c cobecnce of the highest valuc- एत एव त्रयो वेदा एत एव त्रयोऽग्नय । एत एव त्रयो देवा एत एव त्रयो गुरणा ॥ Many othei Tiika parallelisms were derived from the busic conception of the Vedic Tuinity The Avyaya Purusha is constituted of five slcatlıs ol 97819s, viz , fast, F7, FIUT, 919 which are elaborated in the Taittuiya Upanishad The Ahshaia Purusha is constituted of the Pañcha pians and the Kshaia Purusha of the Pancha bhūtas The Kshaia is the material cause ( GTIGI OL 37TTFHU ), the Akshara is the cfficient causc ( Farfaat 9777UT OI THU ) and the Avyuya Pui usha is the substiatum (आलम्बन ) The Nāsadiya Sūkta does not content ilself by mciely 1ccounting the various points of view, it makes a solid contribution by off-1cing its owa solution to the cosmogonic problem agitating the thinkuis of that age Il makes the following statements 1 The ulumate cause of the worlıl is at, tylul as Tary, the One and the only one without a second The epithet तत् 15 11 contialistinction to एतत् 01 इदं सर्वम् for the world, 2 That I was transcendent and above all, viz TETETT, which is the cssential meaning of PTA 9C. FAHTA (rone otlıcı was, 101 aught there-beyond) This परात्पर 1s the same as called निविशेष and निर्धर्मक.

·72 SPARIS FROM THE VEDIC FITE 3. That Tianscender: Biahman for the sale of cication bıcathed ( T ), 1e it was disti.guished by its ilicicut pouci wh chs Rilatl' ( 91977). It is the same which later icfciences grutk or do F fact and which is cquivalent to the principle colled त्रयीविद्या 01 वेद, 1 ऋपि, . in the worls of tle Sutapatha the असत् प्राण 4. This stut dcpcn led not on any extcinal fuctoi lilc ani ( farai), but was entuely due to the intrinsic powal (Fall of Brahman This स्वधा 15 a mystery, its obscuie natuie is beyond explanation ou uitcance and it crists in Him by his own ught. As expi essed further in the lymn the piirciple of FFET is of a lowei oder 377FATI ), being the cause of miterial civation and a-sociated with the Puiſis 5 In that al intru slato ( 7 ) Duk-Incit ( 241 ) was hd by Daik-Incit (तमस्) The two cntitics reſulted to as HP 2.0 Svayambliū (the self-evistent Tather-principle) and Parameslihi (his conanation, the Mothai pinc.plc). In the Gita the स्वयम्भू 1s called बीजप्रद पिता an i th. परमेष्ठी the महद् ब्रह्म 01 योनि. Buth 1cpi esent the paiental pai p1101 to the cieation of man-feat, which is the pricntal pall on the plan of manifestation 6 The cosmos was hid in the depth of 1971 This is a tem which as explained above was synonymous with अभस , आप , गमुद्र, महोग्रण. on the एकार्णव of the Puranas get icfois to the cicated world (cf GUITAFITE -4721', which lid cxist in its sutable state as hidden undcthe depth of the sea The principle of 3719. denotes diffused matter existing in a state of equilibirum und ist The cosmos ( a) custed then as an insciitable watciy maSi, still unfo meil luto any ical shape (अप्रकेतं. तुच्छथ Is 7 तुच्छथे नाभ्वपिहितं यदासीद---Both तुन्छय aud आभु arc technical tcims void oi spatial cavily ie the cosmi, try is that which ju sudes on all siles ( #T Farai vaatfa) and degotes Biabıman itse 11. I huc cu b: no cication unkss are is in some pait affected by the principles of 7854, « limut lion, which implies the cication of a Heat, that is a shell oi coating with a voud v thuil Thic 772, is the same as 37a ( Heat at Haalfa ), 1 e a 9.1, phantom or ghost, which is merely an appearance and nothing in icality So is the woile, nil the thicc Lohas are but manifestntions of Nure and Form, which are cillu Fan 987-- ब्रह्म वाऽइदमग्रऽमासीत्। ... पथ ब्रह्मैव परार्धमगच्छत् । तत्परार्ध गत्वेक्षत कथं विमाल्लोकान् suaatfafa! तद् द्वाभ्यामेव प्रत्यवैद् रूपेण चैव नाम्ना च । ते हैते ब्रह्मणो महती अम्बे। ते हैते ब्रह्मणो Feat ereti ( raro PB1R1318-4) ·8 NĀSADĪYA SŪKTA 73 The cosmos on the नाम-रूप as तुच्छय--प्रभव--यक्ष 1eptesents the महिमा of पुरुष, but पुरुष 1s mighter than all this seeming greatness- एतावानस्य महिमाऽतो ज्यायाश्च पुरुष. (ऋ० १०६०३) 8 तपसस्तन्महिनाजायतैकम् - here iefers to the principle of individuation, 1 e the individual centies which came into existence as so inany univeises. Each universe is a यज्ञ, and the aggregate of all the universes is also a यज्ञ spoken of as the fH or centre of organised activity- पृच्छामि यत्र भुवनस्य नाभिः। ऋ० १११६४।३४ अयं यज्ञो भुवनस्य नाभि ॥ ऋ० १११६४/३५ "Where is the centie of the world, I ask thce" The UTET IS "This यज्ञ is the world's centre". -- नाभि, हृदय, उक्थ, ऊवं, क, गर्भ, मध्य--ill these pourt to the centre of the universe or the cicated organism. This is एकम् , the one which becomes many in the extension of its diameter and the mandula or its cuicumfeience This एकम् 1s that यक्ष which 1s born of heat on तपस्-- महद् यक्ष भुवनस्य मध्ये तपसि क्रान्तं सलिलस्य पृष्ठे । On the surface of सलिल 1 e आपः, diffused primordial nattel, the यक्ष 1 e नाम- रूप (Name-Form 1elata) makes its appearance by the power of तपस्, । e अग्नि 01 heat oi temperature gives 11se lo movement, activity ou pulsation The particular portion of stry that was shadowed by 1994, geneiates within itself the tempo uture of heat which brings into buing the inclividual centies manifesting as the Sun in the nidst of each system gut is the manifest form of intense तपस् , the enkindled power called इन्ध, 1 e esotelically इन्द्र. The mutual healtionship of ac and Te is notewoi thy In contiast to the vast mightiness of Bi'ahman, the cieated world is but a very minute poi tion of Him (cí gærgia feiat oua ) 9. मनस्--That one Individuating Phenomenon is known as the Mind (मनस्); the same as अहंकार, the Consciousness oi Ego It_1s variously known as संज्ञा, चिति, संवित् , स्मृति, etc. In the यज्ञ ten minology मनस्तत्त्व is called यजमान, 01 दीक्षित, or ब्रामण, or होत्री, 01 मनु, 1 c. the presiding spiit of each सप्तहोतृ यज्ञ--- येभ्यो होत्रा प्रथमामायेजे मनु समिद्धाग्निर्मनसा सप्त होतृमिः। (Rig X. 63.7) मनु Is मनस् , also called अग्नि, 01 इन्द्र, 01 प्राण, 01 प्रजापति, 01 शाश्वत ब्रह्म, bccause of 1ts समिन्धन 01 बृंहण 10 ·74 SPARKS FROM THE VEDIC LIFE 10. काम--The enkindling of अग्नि on इन्द्र or the conciousness of mind is the same as #TF, the principle of desie. It is the primeval seed of life and creation appealing in each individual centre on यज्ञ, or सूर्य. It is the same as विज्ञान, 01 संज्ञा, the wife of the Sun-god and daughter of agr. 11. When we speak of #FE, we should always iemem bei its souice in the हृदय. As already pointed out, हृदय, नाभि, गर्भ, उक्थ, मध्य all signify the centre which is unmanifest ( अव्यक्त) and मनस् 1s Its manifest power मनस् 1s एजद् and हृदय 1s ध्रुव (I 164 30), मनस् 15 मर्त्य and हृदय 1ts अमृत cause. HTL Ol consciousness is the norm of life, of which is the hidden mysterious source. कवीयमान. क इह प्रवोचत देवं मन कुतो अधि प्रजातम् । (I 164 18) Who the poet here could tell of the souice of the god-like Mind ? Mind is 110 ordinary thing, it is God Himself. In the संकल्प सूक्त of the यजुर्वेद, मनस् is called cafag, ie the mind is establislied in the Cat, and the same is implica here in the words हृद्रि प्रतीष्या कवयो मनीपा. 12 Want did the poets discover by the power of thicii thought was the kinship of the mate11al creation (सतो ब-धुम्) in the असत् on प्राण सृष्टि of the preceding oldci Ihese particulai mcanings of H and HT have been explained above undle1 सदसद्वाद and in the शतपथ VI 1.1.1 (ऋषयो वाव ते अग्ने असत" के ते ऋषय इति प्राणा वा ऋषय: The kinship of Mattci with Energy is the basic knowledge and top sccict of the consmogonic science It may seem contradictory but it is theic, the Bhūtas have cinanated froin the Devas. 13. Next comes a sliange cogitation of the Secr. With an intioveit nund he thinks loudly-- 378 faciat i gaft feqaret 1 The source of the Sat secms at times 100ted below, at times emanating from above Here is the material world, and 39ft is 58 01 Brahman. The principle of Life, Mind and Matter, le of the cicated unis eise with its triadic coliei ence, is attributed by some to the manifest process and by ctheis to a mystery The iuth lies somewhere between the two, as the lay that as the lay that costitutes this cicative process is neithcı fiom above noi fiom below, but an oblique manifestation (farcentat faaat afradar). Its source and end are both unknown and unknowable. It is analogous to the birth of India from the oblique side of his mothcı fatuat Treaffatihifer, (Rig IV 18 2). In the Matsya Puiāna it is stated · वाम विदार्य निष्क्रान्तः सुतो देव्याः पुन शिशु ।

·8. NASADIYA SŪKTA 75 WAS > The same is said of fasus in the galataa that face was boin from the oblique side of क्षुद्र विराट् (बभूव पाता विष्णुश्च क्षुद्रस्य वामपाश्चतः, Devi Bh IX. 3 59). Similar the birth of the Buddha from the oblique side of his mother The meaning of these is that the source of Life is not contiguous either in the manifest or the unmanifest If is were so it could be traced It is like the diving of a sky-soaring eagle, an intiusion from an oblique direction and hence nobody knows whence it comes oi where it goes 14. The two principles essential foi birth are the parentul pali compiising Father and Mother. The Father is the fater and the Mother is the AFATET The रेतोधा 1s the same as बीजप्रद पिता (Gita, 14, 4) and महिमान 1s the same as महद् ब्रह्म o elf (#* UIFHET ET FAT TH EFF4, Gītā, :4, 3) On the plane of the unmanifested creation (मानसी सृष्टि) they are styled as स्वयम्भू and परमेष्ठी, and on the plane of manifest creation, E1191-sferat. A two-fold parental pair is essential foi tha cieation of Agni who is therefore called “twice-boin' (FCUFAT, I 194, 4) The two biths are on the plane of energy and matter, the first one is called higher (93ETICE) and the second one lower (अवस्तात). 15. gefa - The highest entity is called safer (safa: qfara), which is elsсwhere also styled as the संयती लोक or the region of तपस् and सत्य 1 e. the मनस्तत्त्व of स्वयम्भू or the Fathei. 16. 1991-It is comparatively of lower potentiality, belonging to the area 01 mateizal plane of cast, the Mothei Principle FTE is associated with the Patris, and identicai with facrc conceived of as the female potentiality of grægt and identibal with महतु and योनि Accoiding to Manu, the first-boin arc the Rishis and they in tuin give buth to the Pitſis : ऋषिभ्यः पितरो जाताः पितृभ्यो देवमानवाः । देवेभ्यस्तु जगत् सर्व चरं स्थाएवनु पूर्वश ॥ (Manu, 3 201) ऋषि corresponds to स्वयम्भू, पितरः to परमेष्ठी, देव to सूर्य and मानव 10 पृथिवी. The Rishi-cieation is BIETET and of gas is H. With the Rishis aie dove-tailed the Pitřıs representing the piinciple of Fer or the ciystalisation of material particles, which further on in the dar are become organised into a T 01 ordered systemi 17. When thinking of the two ielative factors of stufe and q9T, viz the higher controlling energy and the lower material oder subject to it, the Rishi thinks of the several aspects of differentiated energy called the Gods This was the doctrine of care and considered insufficient in itself as the ultimate cause of ·76 SPARKS FROM THE VEDIC FIRE cieation, saft dat het fa vida, 1. c. whun Fury and geagt, viz the youth game and HETT as its opposite counterpat have already appeared as the first parents of cieation, then appcai thc aar as the piesiding spirit of 4, which commences in the iegion of qui gal is a TARIAT , thcic is no iegului TT p1101 to the cication of gi. In fact the FETT 2 comprised of 'Seven Thieads" (सप्त तन्तुs) bagins in सूर्य, the सप्त तन्तुs being Mind, Life and the Five Elements of Mattel called मन, प्राण and पंचभूतs (01 वाक् ) 1espectively In सूर्य we witness the spectacle of the clash between the Angels and Titans (दैवासुरम् ), the fol mei led by इन्द्र and the latten by वृत्र, who is keen to enter the orb of the Sun-god ( सूर्य मण्डल) and ovei povel its presiding deity India but which it cannot do. d 18. Finally in enunciating the First Pinciple, the Sect mentions the FATET of this cication as its source, and this is no othu thn 1 Bi ahmen इयं विसृष्यिंत आबभूव यदि वा दधे यदि वा न । यो प्रस्याध्यक्ष. परमे व्योमन सो अंग वेद यदि वा न वेद ॥ (Rig X 129.7) In upper most Empy.carı (THUTAT) is the FAGU 17. beyon all ca goules of Time and Space, and He the Sup.ens Godhearl has created all 1111 ( इदं सर्व) by His intiinsic powei. Biahma-vāda was thus the metaphysical cloctiine of the Rigveda : किंस्विद् वनं क उ स वृक्ष पास यतो द्यावापृथिवी निष्टतक्षु । मनीषीणो मनसा पृच्छतेदु तद् यदध्यतिष्ठद् भुवनानि धारयन् ।। (Rig. x. 81.4) The 'Forest' is the परात्पर ब्रह्मन् (cf तस्माद्धान्यन्न पर, किंचनास ), infinite and beyond all creation. The 'Tree' in it is the 37044, from which are fashioncū the many univeises. Each univcise again is like a bianch ( aeem ) of that Avyaya, Aśvattha. The Forest, the Tiee and the Bianch all are of one and the same Essence, Viz, Brahman : ब्रह्म तद्वनं ब्रह्म स उ वृक्ष आस यतो द्यावापृथिवी निष्टतक्षुः । मनीषिणो मनसा विब्रवीमि वो ब्रह्माध्यतिष्ठद् भुवनानि धारयन् ।। (तैत्तिरीय ब्राह्मण, २।८।९) The Nasadīya Sūkta thus presents a profound statement of the ancient cosmological formulation. Its esoteric meaning and consistency ale patent in the seven mantras that make up the hymn ·8 NASADIYA SUKTA 17 नासदीय सूक्त नासदासीनो सदासीत्तदानी नासीद्रजो नो व्योमा परो यत् । किमावरीव. कुह कस्य शर्मन्नम्म. किमासीद् गहनं गभीरम् ॥१॥ न मृत्युरासीदमृतं न तर्हि न रात्र्या अह्न आसीत्प्रकेत । आनीदवात स्वधया तदेकं तस्माद्धान्यन्न पर कि चनास ॥२॥ तम आसीत्तमसा गृहमनेप्रकेतं सलिलं सर्वमा इदम् । तुच्छये नाभ्वपिहितं यदासोत्तपसस्तन्महिनाजायतकम् ॥ ३ ॥ कामस्तदने समवर्तताधि मनसो रेत. प्रथम यदासीत् । सतो बन्धुमसति निरविन्दन्हृदि प्रतीष्या कवयो मनीषा ॥ ४ ॥ तिरश्चीनो विततो रश्मिरेपामधः स्विदासी३दुपरि स्विदासी ३त् । रेतोधा आसन्महिमान आसन्त्स्वधा अवस्तात्प्रयति परस्तात् ॥ ५ ॥ को अद्धा वेद क इह प्र वोचत्कुत प्राजाता कुत इय विसृष्टिः । अग्देिवा अस्य विसर्जनेनाथा को वेद यत आबभूव ॥ ६ ॥ इयं विसृष्यिंत आबभूव यदि वा दधे यदि वा न । यो अस्याध्यक्ष. परमे व्योमन्त्सो अङ्ग वेद यदि वा न वेद ॥७॥ ऋग्वेद X, 129.

·9 THE RIDDLES OF RISHI VASUKRA Rigveda, X 27-29, are thiee hymns of the seci Vasukia Giffith says about X. 27, 'The hyinn is enigmatical and difficult in the highest degree, and neither Sāyana noi later scholais have succeeded in making it intelligible thioughout' This obsculity is no wonder since in the hymu itself it is stated that the statements are in the form of uddles , cg, 'Resolve for me, O singer, this my uddle', and in ieply the Rishi says, 'How shall I solve this iidule, I, the simple, declare the thought of thee the Wise and Mighty ?' (X. 28, 4-5) In fact the hymns 27 and 23 aic couched in the language of Vedic symbolism, and once this point of view is giasped and applied tole able clality begins to dawn upon the stanzas We shall tiy to discuss some of them The Rishi says to India that he will piepaic for him a vigorous bullock (amā te tumaran mishthan puchāni, X 27 2) and poui the fifteenſold stiong juices (tīvian sutan parichadaſun nishikicham, X 27 2) The Bull is no stranger to Vedic symbology In X 31 8 it is called Ukslā and identified with Sūıya or the Sungod; 01 it is said that this Bull's inost gracious fai-exteniled thought existed in the beginning in full plenitude (abhavat pirvyā bhamana yauh, X, 31. 6). It is the emergence of Sūiya out of incoherent watery chaos that marks the beginning of cosmic order and ciealion This is often mentioned 'as the cooking of the Bull' (ukshānan prishnim apachanta vžrāḥ, I 164. 43), or in this voiy hymn latcı on as the cooking of the fat Wether' (pīvānam meshan apachanta vīrāḥ, X 27. 17) The Sun is called Uksha, the Spiin klcı, as it scatters its seed or energy thioughout the univei se by means of its thousand 1ays It is often iefcuied to as Prishni Gauh, the spotted Bull (X 189. 1, and I 164. 43), bucause accoiding to Rigvedic cosmogony the Sun is said to compiisc iwo kinds of Raja8, Viz a black and a white one (cf X. 37 3, I 35. 2, VIII, 43 6, VI 9 1, ahaścha krishnan aharanjunam cha urartete rajasī), which stand for the piinciple of Rest (kerishna, tamas, 1 ātri, nidrā) and the principle of motion (arjuna, jyotik, ahaḥ, jāyarana) iespectively Rigas is the same as Akshara or Motion, and the Sun is the first embodiment of orderly, iegulated or rhythmic motion Prior to the creation of the Sun, all motion is notous, disorderly and conflicting Saya is therefore identified with Deva and Yajña, and the state anterior to it, oi ab intra, is spoken of as Asula, tamas, rātri, samudru, etc. "Cooking of the Bull' is symbolic of the piimodial aggiegation of that 1cquisite heat or temperature (devaushnya, Alait Up 2. 6) out of which millions of Suns weie created. That üshma is symbolised as Agni (üshmä сhaivoshmanah jajne so'gnir bhuteshu ·9. THB RIDDLES OF RISHI VASUKRA 79 lakshyrte, Aranyaka-paivan, 211 4), which is identical with the Sun and spoken of as the Bull boin of the wateis (atisrishto apām, vrishbhah, Athaiva, XVI. 1. 1). ale 1s In the same stanza is a reference to the fifteen-fold Soma-juice pressed for Indra Sāyaṇa explains it as the juice of the Soma-plant whose leaves glow during the light half of the month and die away during the dark half This is alright in the ritualistic context, but when Indra is spoken of as the Shodaśın deity par Excellence, the number fifteen has a different meaning ( eg different meaning (eg Yajui, VIII. 33-35 where the epithet Shodasın occurs six times foi India) India as the Nabhya Plajāpatı becomes manifest in the form of thiee Lights (tržni jyotimśhi sachate sa shodaść, Yajur, VIII. 36 ; also Atharva, X. 7 40. sirvāni tismin gyotīmshi yāni trīņi prajāpatau). The Thiee Lights or insli uments of manifestation Avyaya Puiusha compiised of the five sheaths (paricha koos ha), Akshara Purusha of the fivefold Piānas and Kshaia Puiusha of the five elements of gross matter All manifest objects subsume these fifteen with the uninanifested Plajāpatı as the sixteenth foiming its nucleus (shodisak ilan va idei sai van, Kauxh Br , VIII). India becomes manifestoi attains to his might and greatness (nahima) by drinking Soma, or life-sap which thus fifteenfold. India is subsequently said to be possessed of full vital vigoui ab intri, and to glow to it ab extra (X. 277). In stanza 7, two canopies are said to be wrapped iound him who pe meates the space to the utmost limit of Rajas (dve paraste pari tum na bhūto yo asya pāre rajuso vivesha, X. 27 7). The highest bounds of Rajas point to the createdl universe constituted of the six Rajas icgions (shadıma najāmi, I 16+ 6), and the two canopies (pavaste) ale Dyāvā-prithivi, the cosmic parents which serve as the two moulds foi pioducing the univcısal forms The Dyāvā-prithivi paients relate only to the manifested would, 1. e only the world of Rajas or Akshara · they do not affect or compiehend that which is beyond the limits of Rajas, viz the Avyaya Purusha or what in the Rigveda is referred to as Aja or Ekam (ajasya nabhāvadhyekam arpitam, X. 82.6 , ajasya rūpe kimapi svidekan, I 164. 6). In veise 8 there is a very obscure and difficult reference, viz the cows wandering with then heidsman and eating the barley of their master (gavo yavar prayutā aryo als han tā apaśyan saha-gopaśclarantī, X. 27. 8) The cows symbolise motion. They were all shut up or iestrained in a cave, whence they were released by India 1 e Sülya and creation started In order to gi asp the significance of cows, bailey and her dsman let us pay attention to a basic concept of Vedic cosmogony. It is the doctrinc of the Five Deities, viz. Pinjāpatı, his son Parameshtbī, his son Indra, and the two sons of Indra viz Agni and Soma who are brothers explained at length in the Satapatha B1. (XI 1 14 20) saying at the end that the This is ·80 SPARKS FROM THE VEDIC FIRE Kamapra Yajia of Prajāpati, which is this cieation, is accomplished by these Five Derties functioning as an integial unity (tā vā etāh pafcha devatā etena kāmaprena yaptenā-yajanta). The cieation is called Kāmapia because thiough it Prajāpatı fulfils his desire to become many, and for this puipose he cieated Kāma in the beginning (kāmastadagre samavar tatādha manaso retah prathamam yadāsīt, X 129 4) These five Gods first separated in five bodies, and later by the Tānīnptra rite they came together (Taittuiya Sam VI 2 2 1) These Five ale iespectively named as Brihaspati, Varuna, India, Soma and Agni Another set of names is Svayambhū, Paiameshthī, Sürya, Chandia and Pțithivī A thuid alteinative designates them as Viśvedevas, Adityas, Maruts, Rudras and Vasus. Let us try to understand them more clearly, if possible thiough a modein explanation. According to René Gulnon cieation is distinguished as Universal and Individual, the Universal is sub-divided into the Unmanifested and Formless Manifestation, and the Individual into Foimal Manifestation with a Subtle state and a Gross state He has summed this up in the following table. The Unmanifested Universal Formless Manifestation Subtle state Individual Formul Manifcstation Gloss state ma With this we may easily corielate the Vedic scheine, the Unmanifested coulcsponds to Srayambhi; The Formless Manifestation to Paraneshthi which literally signifies the Universal, the Individual in Formal Manifestation is our Dyāvā Prithuż, which in its Subtle state is ter med Sülya 11 C, Dyauḥ 01 Amritam) and in its Gloss state as Prithivi which in fact is the same as the coipoical existence Dyauh or the subtle state" stands for all the cxtin corporeal modalities of individual manifestat100, which in Sanskiit are expiesced by the significant teim Amatam The linking modalily between Heaven and Earth is called Antariksha, the Inter mediate one Within tliese five has Pau usha entered foi the sakc of foinnl manifestation (Punchasvantaḥ purusha āviveśa, Yajur. XXIII 52) In the Rigvela we have several references to these Five. The primeval light dear to India (for the sake of manifestation) was shared by thesc Five Ones' (X, 55 2); OL 'Five paces have I risen from Earth' (pufichu padane rupo anvaroham, X, 133) In the Visvakai mā Sukta (X 81), Svayambhū Prajapati is lefeuicd to Prathamanhchhad, the archetypal, who has entered all subscquent manifestations (prathumachchhad-avaran aviveśa, X, 81. 1), 1. € the 1cst of the ſoul Prajāpatis who are his 'ſuiends' (sakhibhyah, X, 81 5) and whom he teaches the great law of sacufics by his own example. as ·9. THE RIDDLBS OF RISHI VASUKRA 81 These Five Deities are divided into two categoiles, viz Agni and Soma. Svayambhū, Sūıya and Prithivī iepi esent the Three Flies, and Paramestbī and Chandia the two Somas (trayas tirpanti prithvīm anūpā dva bribikar vahatah purīsham, X, 27 23). Fiom the point of view of Vedic cosmogony Paiameshthi occupies a very important position It is called the Rita, Rita-sadana, Samudra, Apaḥ, Asuras ya Yona (X. 31 6), Krishna Niyāna (I 164 47), or the Dark Region of Varuņa. It is also spoken of as the region of the Cows, 1 e. Goshtha or Draja. But the Cows in this stage are as if shut in a pen, theil movement is hampered and self-conflicting These Cows enjoy freedom of movement in the next stage when in formal manifestation the Sun is cieated whose lays are symbols of well-defined and regulated movement. Sūrya is the heidsman of those cows (Gopa) who find themselves free to move about under his direction. The eating of .barley' by these cows is rooted in significant symbolism. 'Bailey' is sacied to Varuna (varunyo yavah, Satapatha IV 2 I II; vāruno yavamayascharuḥ, śatapatha V 2 4 II), and the eating of bailey by the cows points to the would of Parameshțhr sustaining those creative forces which first appear in the stage of the Universal and subsequently become effective on the plane of individual manifestation, i e. in the Sun or Dyāvā-Prithivī. The Master (arya) of the Cows is Parameshthi whose food they eat, and the Herdsman is Sūrya with whom they wander With this backgiound in mind the stanza becomes intelligible, and also the question What poition will these kine afford their owner' (kiyadāsu svapatzś« chhandayāte, X. 277) Paramesbthſ is the ownei of the Cows, he feeds them. But what portion of theli milk does he get in ieluin ? The answer to this enigmatical query is that the Universal (Parameshthi) becomes incarnate in the Individual (Sūlya as the centic of each particularised manifestation); the latter is in a real sense his son. The cows yield milk for the son , it is the pleasure of the Father that he piovides fodder for the kine so that the Son may be sustained with their milk, The Fathei does not want any poition of the milk for himself, but wishes that the yield of all the cows that are consigned to the care of the heidsman should support bis son. This is how the universal life-principle stands in 1elation to the individual centies of life-manifestation. In Vedic terminology it is the Rita 01 Soma of Parameshthi that keeps the File in the Sun buining foi ever. The cows iepiesent iegulated motion o1 meties (ohhandası) All the ihythmic forces make their first appearance in the Sun , in the preceding stage of Parameshthi there is absence of rhythmic pulsation or motion, although there may be abundant haphazard activity The true Yajña stails from Sūlya who is called Yara Nārāyana, and the Devas first obtain their ambiosial dink in this Yajña. Prior to the stage of ·82 SPARKS FROM THE VEDIC FIRE In veise 9, Yajña, all existence is chaotic and formless, devoid of any focal centie to regulate the various poweis. Thci efore Yajña is said to be the focus or navel of the cieated woulds (ayan yajito bhuvanas ya mābhih, I 164 35). Sürya is the symbol of India, and Parameshthi that of Varuna, the Gient Asura there is a icference to those who eat folder (yavasād) and to those who eat bailcy (yæväi"), i e to animals and to men, The icgion of Varuna (Parmesthilolor) is concensed of as a jungle with lank vegetation which seives only as the food of kine. In conliast to that the icgion of Sūlya is like a leitile field (ur vagra) wheic iegular cultivation of con takes place to supply piovende fo. men. What wc call the foiest (kinsvid vanain, X 31. 7, , 81 4) symbuliscs the Universal (Parameshtli), and in distinction to it the Tiec (Zou u sa vrlitsha asa, X 81. 4) ou the measuicd ficid stands for the individual manifestation. Varuna and India arc i espectively the divinitics of the two stages. Two kinds of animals are distinguished, via thuse thil ule yoked and The yulud oncs ned one who those that are yokeless (yukta and ayuktı, X. 29 9) will unbind them, and the yokeless oncs nccd some one to yoke thein, Thu 1cfcicnce is again to the kine undei Suiya ol India anel Vain. 10spectively. The Sun is like the central pole oi stalo (yīpu) of a yafie to which all weatures illo bound, I c. all forces have become intogintul (cf ahudhun perusdun peóun, 90, 15). But this bondage is only for a limital period, 1 l. lui lhie duction of life wlicthei It is one hundied icais or one acon. Death inevitably comes to louzen the bonds of lifc. Life is a cyclic movement, consisting of Cuijoreal namiestal on and dissolution. It is truly said that Adili, ile mothei of gools, inonghit lurth Västāndi. 01 Sūıya to undei go both life anil death (przejāyat insity's too J'Unie) mistundum ābharat, X, 72 9), othcı wise there could not b: cication with no tality alone The cows that are in the splicic of Vuna squno to lic yohal, 1. c the world-odci should opei atc to buing them into the sitem of mye on ile iliythmuc movement of timc (samvatsara) of wluch thu Sun is the maintenimbul--the lensman for the cows. The same imagcıy is cllende in stanz 10, Slating that the truth bhını the purpose of India oi Sãyn is to bung tergutlu s man um animusly, I. c* thic heidsmcn of Saija and the kind of Varun Kilremo clue yith chaturkat milijuna X. 27 10). One who obstructs this onlannal law, it's Value Vit. 1111, in doomci to ruin like a weaklung woman. The mutual iclationship of the piecering stage of lintik , Vannfestation (Varuņa's Dark Deep) and the subscquent sluge of lomu 11.2?11festations Inlea ·9. THE RIDDLES OF RISHI VASUKRA 83 01 Sūya) is fuithei biought out in bold ielief by the allegoiy of the Blind Daughter : He whose daughtei is blind since buth, does not become wioth with her on this account Which of the two will loose on him his angcı--the man who leads her home oi he who woos her' (X. 27. 11)? The Blind Daughter (anaksha duhitā) is the unmanifested Diakriti concealed within the womb of Mahat or Parameshthi (Universal) Aksha, Chakshu, Jāgar na, K:hobha, Srishti Ahah, Sukla Rujus, Jyoti stand for cieation oi manifestation. As opposed to these are Achakshu, Tamas, Rātri, Nodrā, K118hnu Rajas symbolising the unmanifested universal, ul intra Cosmic consciousness, unless descended to the manifest material level, is conceived of as a blind guil Parameshthi Prajāpatı does not show impatience or angci ſoi the eyeless daughtei She is Sūıyā, ante principzuin (agre). Soma leads her home (somo vadhiyur abhavat) and the Twin Aśvins woo hei (aśvināstām ubhā rara, X 85 9). These signify the material and the foices which make creation possible. Soma and the Aśvins do not show angel towards Prajāpati for wedding to them an eyeless maiden. The enigmatical style is carried to a heightened pitch in veise 13, stating four things. he swallows with his feet, he eats his opponent; his head he sets with the head of another for the latter's shelter, sitting he smites the one above (X. 27 13). Guiffltlı nightly, explains these phenomena with leference to 'India, as the Sun', but does not intioduse clauity with iespect to the imagery involved The Sun swallows the Soma oi absorbs the watery contents from all over space thiough His enemy, the Asuia, is Darkness which he eats 01 destroys Sūiya joins his head with the head of each individual and thereby confeis piotection or life on the lattci The meaning is obvious The Sun-god is the centie of imnioitality (umratusya nābhiḥ) and the soul of all that moves 01 is at icst (sürya ātmā Jagatas tasthushaścha). He is the symbol of mind, oi cosmic consciousness, & portion of which he is transferi ing to each individual centie, his 1 ays C1 The Sun is himself at rest (āsīnaḥ, X. 27 13), being the immovable centie of his system, but he diaws the material for his sustenance from a source which is unmanifest tirihva) 01 beyond, 1, e the Soma Mothe1-piinciple in the Parameshthi is constantly coming to Sûiya and presciving its life Sūıya is the immortal countei part of the material earth, the immortal is puisuing the moutal; the Deva is following the Bhūta We should iemember that the physical sun is not to be taken here, but the immortal divino Essence of which this sun is tieated as a symbol. The physical sun like oui earth has its own divine counterpait, the Supernal Sun, ·84 SPARKS FROM THE VEDIC FIRE Of the pair Heaven and Earth, the earth is said to be of a lower order (nyak) and lying in a lecumbeat postuie in relation to the Sun. The recumbent position (uttāna) is that in which the teet aic 1418-4 aloft. F3. the earth to lic in this position implies that she has hei connection 01 100ts in the irihva, which is synonymous with avyakta. Prithivi is mātā, the measurei oi encompasser which determines the mandala 01 circumference in a circle Dyauh is pitā, the centre which is the controlling focus of everything in relation to the circle, it is called svah (X. 189.1): Mālā (Mothei Principle' = Purah, Adhuḥ, Puriilhi. Pitā (Father Principle) = Suuh, Urdhva, Kerda u The two ale inseparable and excicise a mutual pull for the sake of procreation. Theni intei-dependence is zefelied to in the mantra (nyarin-uttānān anveti bhūmim, X. 27. 13 The Tree of Existence is the subject of stanza 14. It is called vast in size (brihat), shadowless (achchhāya) and leafless (apalāśa) The Cosmic Tiec is identified with Brahman (Brahma tad vanam bralıma u sa virkslu āsa, Taittu żyu Br II 8. 96). This is also known as Asvattha and Vanaspati with a thousand branches (sahasravatóa, IX. 5. 10). The epithet 'shadowless' points to that stage of foi mless manifestation in which theie is only the existence of Piāna and not Bhūtas or the gross material elements. The shadow is cast only by the physical body, and the Devas having only a Pānic existence do not cast thou shadows Svayambhu and Parameshthī iepresent the unmanifested stage of the universal and both are theicfoie designated as tamas in which there can be no shadow (tama āsīt tamasā gülhamagre, X. 1293). The epithet Apalasa, 1. e, absence of leaves has reference to the same unmanifest state. The leaves are compared to meties (chhandāmsi yasya parnāmi, Bhagavad-Gītā, 15.1) which symbolise ihythmic motion, and the saine belongs only to the stage of formal manifestation, "The Mother stands, the Youngling, loosed, is feeding (tasthau mātā vishito atti garbhaḥ, X 27.14) The mothei is the symbol of Parameshthi which has several other names, e g Mahat Brahma, Asurasya yonih, Rita sadana (cf mama yonir mahad brahma tasmin garbhum dadlāmy-ahan, Bhay Gita, 14.3) As explained above, Paramcsthi stands for stasis (sthiti) 01 absence of regulated motion (gati-nevritti) Sūrya is the offspring free to move and as the embodiment of Devas feed on amritam or the immortal cssence. The Univeisal' conceals manifest cieation in its womb (yoni), it is the place of Darkness 01 night, 1 e. Rest and Sleep (tasthau mātā) and the Sun repiesents Awakening, Day, Creation, Manifestation, or Motion, ·THE RIDDLES OF RISHI VASUKRA 85 Loud doth the cow low, licking another's Calf. In what would hath the Cow laid down her udder' (anyasyā vatsam rahatī miya kayā bhuvūnidadhe dhenur ūdhuh, X 27 14)? Here thcie is a 1eference to two Cows Sñiya is the offspuing of the flist, but the second licks oi nuises bim The first Cow is Aditi, as Griffith has lightly intei pieted he. Aditi is Infinite Natuie, Universal Mother in her undiffeintiated form, also designated as Magna Mater, the Great Mother (Mahi Māta, V. 471 ; also VIII 25.3 where Aditi is called Retāvarī Mātā Mahz). She is the symbol of all the cieated woulds, millions and billions of univeises, each one of which is pi esided over and nurtuied by a youthful daughter of the Giandmothei Aditi, as ieferied to in V. 47 1. The Great Mother uiging heaven towards manifestation and uttering significant speech (prayujatí divu ete brurānā) comes and awakens hei Daughter. The youthful Maiden with the power of her thought takes a home to which she invites the Fatheis (āvīvāsantī yuvatir manisha pitsabhya ā saulane Tohuvānā) The old Granny is chaugeless and eternal, in her there are no waves of passion to cieate, she symboliscs the ever-lasting Life-piinciple. But her young Daughter (yuvati) has a mind affected by ini ushing pioci eative passion and naturally she must plan to settle in a home (avivāsanti) The Sun as Aditya is the son of Aditi, the Great Mother, but he is the Calf whom the youthful Daughter should lick and suckle with her milk Each Sun is the centre of a universe, and the energy which cieates each differentiated universe is symbolised by a young Daughter. The Gieat Mother performs a two-fold duty. she uiges heaven to action and she utters a sound. Heaven (Dyauh) is the symbol of Dyāvā.Přithivī, the unit of each cieated world, which comes into existence at the instance of mother Adıtı Aditi is the navel of amputa, the centie oi souice of the immoital essence called Piāņa 01 Deva (amretasya nābheḥ, VIII, 101 15), whence she is remembered as the Mother of Gods (tām devā anvajāyanta bhadrā amrita-bandhavah, X, 72 5) The Speech of Aditi is Vāk As Ākaśa is the foremost and most subtle of the Five Elements, its attribute Sabda or Vak is taken to be the symbol of gloss material elements or Matter One of the chief featuies of each cieated would on Dyāvā-Prithivi unit is the amount of matter which is compiehended in it. This matter is the milk of the Youthful Daughter which she pioduces when she begets In the imagery of the Cow milk is the same as her udder (üdhas) The source of this milk in the cosmic Cow, is the infinite ocean of Soma in the Universal or Parameshthi. Soma is 'food', as against Agui which is energy. The watery Soma is converted into milk by the chemistıy of the cow's body, and that is the plan of Nature for the definite puipose of nurturing the calf. The calf or the child is the symbol of the life-principle which in each generation or birth becomes revivified ·86 SPARKS FROM THE VEDIC LIFE fiust one and ienewed with all the preceding possibilities of existence. This explains the 1eference to the two Cows 12 the mantie, and points to the fact that the milk in the udder of the sccond Cor! is intended foi suckling the calf, viz Sūıya boin of the The doctrine of 'al and its identity with the Cow symbol is too big a question to be lieatci 111 the space available here. Suffice it to say that Vāk is associated with all the five stages of manifestation enumerated above, as Svayambhū (Sutyā Vāk), Parameshthi (Ambhrini-Sarasvatī tāk), Sūiya (Brzhatz Vāk), Chandia (Subralımanya Vāk) and Prithivi (Anusht 162 l'al) Ambhſını is identical with Meaning and Sarasvati with Woid. Both co cxist in the unmanifest state in Parameshthi, but it is Saiasyatī Vak that assumes the fouin of letters and words and is most effective in Sūlja It is this Vāk as the Cow which is attached to Sūiya as hei Calf India 01 Sūija is aon; ita vāk and India patnī is martyā vālo 01 Frithivi In verse 15. theic 13 a vcıy obscure iefcicnce to numbers, 7, 8, 9, 10 : Seven heroes came from the south, cight from the north, nine from the west and ten from the east (X. 27. 15) Sāyana takes seven as the Rishis, cight as the Bālakhilyas, nine as the Bhrigus, and ten as the Angni ases, but he is uncci tain as to what is ically ment These numbers seem to icfer to the Piūnas ou Devas, which aid the same thing, who congi egale iound India from the four sides, descubing a mandula or Syastıka for him Each fulcium oi contie couccals within its womba Svastike i 1ound whcel of foui iigut angles (chatur blah sāku naratin chu nānabhiḥ chakr um na viittam, I 155.6), which becomes manifest as the mahimā ol gicatness of India The cicative piinciple in the centie, viz. madhya prāni is called andha and the same is esoterically India (sa yo'yunn mudhye prānaḥ es ha evend) ah tānesha prānān madhyata indiryenaindha yadaindha tasmādindha indho ha d'ar tuin indra alyachakes hate parokslain, Śatapatha VI 1. 1 2). Indi. cvolvcs foi his abode a body by the clustering of all the Piānas (atha yat prānā aśrayanta tasmādu pruņāḥ śreyo' thu yat survas minnaśrayanta tas mādu śarīram Šatapatha VI 1. 1. 4) The numbcı of these Piānas is as variable as that of the Devas, foi whilch the Brāhmanas supply claborate details Foi cumplc, giving details of Fcplads, the Satapatha says: 'the finc-altat consists of seven layers, (and thcie a1c) scven scasons, seven regions, seven worlds of the gods, seven stomas, seven prishtha (sāmans), seven meties, seven domestic animals, seven wild ones, soyen vitil alls in the heall (saptır śarshan prānāḥ), and whatever cise there is of seven kınds, relating to dcitics and relating to the self-all that he thereby sccuies (yat kin cha sapta-urdhan adhi devatam adhyalmam tad enena sarvam apnoti, Śrtapatla IX 5. 2. 8). This is also ·9. THE RIDDLES OF RISHI VASUKRA 87 the implication of the Rigvedic veise under discussion, viz to invoke all the Heptads or groups of seven which appear as integiated units in the process of cieation at all levels. For example, undifferentiated Prāna existed as Ekarshi, but for the sake of cieation it becomes Saptarshi , similarly Sūlya existed as a single horse but for the sake of movement converted himself into seven hoises yoked to his chariot (eko aśvo vahati...sapta vahanty-aśvāḥ, I 164 2-3); the solar car originally, ie ab intra, having one wheel (elca-chakra, I 164. 2) comes to have seven ab exti a (supta-chakra, I 164 3). The obvious reference is to the solai iays which by virtue of the basic creative vibiation become manifest as an octave of 'Sisteis seven, Motheis, standing around the Babe' ie the Sun (sapta svasāro abhi māturaḥ śiśum, IX. 86 36) Then there is mention of the eight heroes coming from the upper part oL northside. This too is a reference to the Piānas as being eight : He then takes (ghee) in sixteen ladlings : eight vital alls and eight limbs, ---this (the symbolical) amount He takes it in the same spoon, foi, indeed, the vital alls and the limbs ale in the same body' (Śatapatha, IX, 2 2 6, Eygeling) The eight limbs include the head and the group of seven comprising four parts of thc bust, two side extiemeties and a 100t. These latter are the seven paits of the Sujaina chiti, 1, e the fire-altar built in the form of an eagle (sapta-purusho hyayur purusho yach chatrāja ātmā tı ayah pales ha-puchchhāni, Satapatha, VI 1 1 6). It would take long to explain the Supainachiti conception, but suffice it to say that the division of the body into seven parts is not so much an anatomical tiuth as hypothelical, in which the underlying Piānic disposition is envisaged primally into two portions, viz the head as the symbol of Dyauh oi the immortal essence ol life sap called Chibu-ridh ya Agoi, and the ti unk based on a cential svastika reſenied to as chatvāla ātmā), the twɔ lutei al wings and a 100t (puchchha) at the point of which the body is supposcil to be diawing its life-sap from its unmanifest source (pratishthā) The Flic in the portion of the tiunk and side-limbs is called Chityāgne. The cight Piānas refeiied to in the Satapatha IX 2 2 6 cited above, thus include the immoital and the moital aspects of the bodily Fuie, and seem to be covered by the Eight Heroes of the mantra Sınılarly the numeral nine icfers to the nine Piānas which like Lietoes assemble to form the tioop of theit Chief, India oi the Madhya Pıāna in cach organism. According to the Satapatha : there are nine regions, and Agni is the icgions ; nine vital ails and Agni is the vital alis (n iva diśo diśogner navir prānāḥ prānā agnih, VI. 3 1. 21). The regions or quarteis provide the space for Indra to wax in his gicatness, 1 e the centre to expand as the citcumference They serve as the containeis of Soma, India's favouite dink In fact the regions (drśaḥ) are all the intervening space between Dyāvā Prithivi, which seives as the icceptacle of ·88 SPARKS FROM THE VEDIC LIFE Binhnanaspoti Soma that filters thiough from the icgion of Parancshithī, the Univesal, to that of Sūlya, the Indivuual manifestation, wluch latte has its Dyāvā- Prithivi 01 Diśah. The forı cuidmal points (frācha, pratichi, dukshina, udīcli ; 01 in the words of the muntia prāk, paschāt, adhara, uttara, X. 27. 15) with the four intermcdiate oucs form a perfect mandula or viittä chalcra (clicle or whool), fice from any cleft or fissuie (achchhidru pavitru). It is permeated by the Thicc Fires which are being fed by the Rita oi Soma from the higher or unmanifested 1egion of Parameshthi. That is the giand ocean from the margins of which the Toitoise symbolising by its convex and concave shells the Dyāvā-Prithivi, drinks its potion of Soma (dyāvaprithivyo hi karmaḥ, śatapatha VII. 5. 1. 10). Besides the eight quarters, the ninth one is the centie o focus in wluch all the peripheral points are merged. We may now understand the significance of the epithet sthivimantah, for the Nine Heroes are said to possess winnowing baskets or ieceptables for collecting anna OL soma The quarters of space are giaphically descuibed as hollow baskets filled with grain oi food (anna) for Agni which is the eater of food (annāda). Agni icpresents foice or energy which continues its vibration in the cosmos pei petually because it is continually ieceiving its fuel oi food in the form of Soma from a higher unmanifested source. It is possible to undei stand the numerical figuics of 7, 8, 9 and 10 with i eference to the manifestation of Life (Agni Plajāpali oi India) as an aggregate of Manas, Pranr, Val, 1. e. Mind, Life and Matter Manas corresponds to Seven as the Sapta hotrı yapte of Manu in which he offcied the first oblation and first kindled the saciificial file (yebhyo hotrām prathamā āyeje manuḥ sameddhā mnir manasā saptahot:iblih, X 637, cf also Yajill., yena ya)rias tāyatı sırptahotā, 34 4) Thc principle of Mind is the first factor to become cffective in the process of manifestation. The second principle is Piāna con esponding to Eight, as the immortal lifcsap in the head (chite-redheya agne) togethcı with the moital life-sap icsiding in the lowcı body or the several lunbs of Supaina as ciplained above. The thud facto in giving a concicte and visible for to ench organism is constituted of the Gloss Elements or Bhūtas which syinbolise Soma, for the collection of which the nine iegions (nara diśıx) 01 Dynvā-Prithivī or the maiciial boily is invoked as a fit rcccptacle (sthive). The fouith stage is iepiesented by the final form in which Mind, Life and Matter co-exist in a tiiunity which we call the living oiganismi ol the conscious body. Its significant naine is Vaiśvānara (sa esho' gnir vaisvanaro yat purushuh, Satapatha, X. 6.1.11), so called "because it is the sphere of the thice woulds (višva) ·9. THE RIDDLES OF RISHI VASUKRA 89 and their thiee contiolling principles the naras : Now that Vaišvānara is all these woulds : this earth is the iegion and Agni is its ulei , the ani is the region, and Vāyu is its rulei, the sky is its iegion, and Aditya is its ruler' (Śatapatha, IX. 3.1.13). The Vaiśvānara Puiusha, the corporeal Peison, comes into existence by the cosmic triads coalescing into a single entity which is singularly new and which we call Life. The Vaiśyānara is the same as Virāt, the mundane egg which Purusha enters and animates as its vital soul ou divine principle' (Rig X. 90. 4, Griffith). The Viraj is intimately ielated with numei al 10, as it has ten constituents (Gopatha, V 15-20). and the metre of that name is foi med of ten syllables. Viiāj is equivalent to Mahān OL Mahimā of the Puiusba to be sacrificed and leboin The tawny These ten elements are ieferred to in the next verse which mentions Kapila as their Chief shared in common by all and chosen to execute their final purpose (daśānām ekum kapilam, X 27 16) Who is this Kapıla, of the tawny or red colour, thiough whom the icst find their fulfilment ? He is undoubtedly the Sun, identified variously as India, Agni and Piāņa He is the centre of the macrocosm and the mici OcOSm, the universe and the individual organism, and his presence is the guarantee and signal for all the constituents of V11āj to stait functioning According to the Gopatha, V 15-20, Deva, Ritu, Diśā, Chhandus, Stomi, Prishthu, Hotraka (=Yarīla), Loku, Indriya and Vedu (= Rishi) are the nine factors in the making of V1āj, the tenth being the Devaganas, the same as Vasus, Rudias, Adityas and Aśvins, and identified as the Prānas, on the single deity called Prāna or red colour is the sign of Rajas or Gati (motion), ok Akshara, 01 of that face which dunks Soma, foi Som is tawny (somo vai babhruh, Satapatha, VII 2 4. 26 , 8a yat 8091 rpānam višvarūpirsya mukham āsa sa bahhr uka zva bubla unira hi Somorājā (Satpatha, 1 6 3 3). Verse 16 also iefers to this Kapıla as the Child of the mother whom she has ieaicd in the intci101 of Wales (yarbhun mātā sudhit i vakshanāsu bubharti, X. 27 16). Agni is the Babe and the Waters are the ocean of Rila in Parameshthi, they are the Mothei of Agni The mighty and expansive Wateis, containing the universal germ, produced Agni. Thence spiang into being the one spirit of the Gods' (X 121. 7) This single moving Asu 01 Life spillt which was the souice of birth of the Gods was Agni. The same is also called Sūıya as being concealed in the infinite occan (of Rila) whence the Gods obtained it. When, Oye Gods, like Yatis, ye caused all cxistings things to grow, then you biought Sürya forward who was lying hidilen in the sea (atrā sa nudra à gühlamā siyam ajabhartana, X 72.7) Parameshthi is the symbol of univcısal Rita, the Mocher of all creation (mātā putaran rita ā babhāja, I. 16+ 8), sharing it with the sccd-depositing Father, viz Svayambhū She is also called the Yoni 01 Mthat Brahma (mama yonir mahad brahma tasmin garbham dadhamy- 12 ·90 SPARKS FROM THE VEDIC FIRE ahan, Gitā, 14 3-4). The Wateis symbolise the ralified formless matter in its subtle state distributed in equilibrium (sāmya, prakriti) The next stanza acquaints us with thiee new symbols, viz, the fattened sheep, the dice thrown in sport, and the two bows in the celestial waters (X. 27. 17) "The Heroes diessed with fire the fatted wether' (fīvānam msaham apachanta või ah) Sūrya is mentioned in verse l as the Bull cooked by the Heroes, and he is also the fat Wether. Why is the sun called a mesha ? The sheep is par excellence the animal covered with a thick hairy coat of wool (keśa) The hair is the symbol of Uchchhishța, 1, e a growth from a living organism which is thiown out and rejected by it but which once foi med an integral part of it. This outgiowth is natural and a sign of health and not disease. The whole creation is thus looked upon as the uchchhishta or overflow of Biahman, and the ci cative aspect of Biahman o Ptajāpatı himself is named Uchchhishta A whole lymn of the Athaivaveda elaboiates and exalts the Uchchhishta ol Surplus Bialma doctrine (uchchhishtā) jajnire 841 vC, Atharva, XI. 7. 23) Uchchhishta is also jefeiied to as tyaktı (tona tyakte na bhunaithaḥ, Yajui, 40 1), and the whole univeisc (ruana sarvan) is looked upon as the tyrkta portion of the Cicatoi. When Biahman becomes active fai cieat1011, its encigising is a rhythmic pulsation and this vibiation depends upon thu food ul fuel that is taken and assimilated. That food is called Brulmau lana Agni, Sūıya, India all are conceived to subsit on the intake of odını oi food, which is called Soma, and then only their vibiating movement (loemhanr) bucomes possible and continues All energy lives on its fuel, is the inınutable law of physical manifestation. The second complementary i ule is that wheievet food is eaten and transformed into energy, a poi tion is iejected as ils ash callcıl tylcta, and also pralaryyu Brahmauditna and Pravrrgya aie the ascending and desceniling parts of the sume revolving wheel Piāna 01 Life is bound to take food and throw out icfusc. The Mesha is the best symbol of a creature ploilucing pravurgya in the form of keśa oi loma Hair, nails, faecal inattei aic all exunples of matter expelled by a living oiganism. One who glows lcosa piccininently is called Keść or Keśava Agui in all its thiec foins of Ago on enithi, Vāyu in thic art and Sūıya in licaven, is Keſī. Each one of them is Ktśi, and hence the Rigvedi iefcis to thice Keśins (trayaḥ kesina patuthathā vichakshate I 164 44) In fact the five gross clements of matter are the keśa o pravargya of the Cicato: whence he is called Keſī, the archetypal Yatı of long loose hair, and in Puranic terininology Dharjut 01 Vyomultsa (whose locks are the sky, which is the symbol of the Five Bhūtas) In one Rigvedic ·9 THE RIDDLES OF RISHI VASUKRA 91 passage there is a reference to the Five Keśins which include Earth (identified with Agni), Watei (Visham), Flie (Jyoti), A11 (filling the Rodasi 01 the iegion of Rudra who is the father of the Maruts), and Sky (vesvam svah, X 136 1)--the Five Material Elements essential for corporeal and foi mal manifestation and therefoie the embodiments of Uchchhishta oi Piavargya par cxcellence. The fat sheep with its thick coat of wool is thus a keść, and identical with Sūrya whose rays are his long halı oveispieading all space (sür yasya taputo lokān agneh somasya chāpyuta, amśavo ye prakāśante mama te Iceśa-samjfitāḥ Sāntiparvan, 328. 43) Why is the wethcı said to be fat (pīvānam meston X 27 17). It is because fat or meilas is the foim of medha (medo var medhaḥ, Šatapatha, III 8 4 6) Theie could be no crcation without the oblation of Sūiya which typifies the cosmic Ašvamedha Fat is the same as Ghrita, which is the visible form of Agni (@gneyar glitan, Satapa tha, VIII 4 1 41, etad vai pratyakshad yajfia rūpam yad ghratam, Śatapatha, XII 8 2 15) The reason is obvious, since fire flaies up by pouring butter and is put out by water The heat and light emitted by the Sun and distributed in space thiough its thousand-fold 1ays symbolise Ghrita, the rain which moistens the earth (ghritena prithrvž vyudyate, I. 164 47), 01 fat (meda, vapā) which shiouds all space The ieference to the thiowing of dice by way of sport and gaming (nyupta aksha anu diva āsan, X. 27 17) points to the creation of stais upon stars in untold multitudes as the divine pastime, as suggested by Ludwig also Elsewhere the constellations aie compared to golden bids wearing the robes of oceanic wateis of Rita and spiending the wings to fly in the yondei space (hur ayah suparnā apo vusana diran utputiinti, I 16+ 47) The dice were usually made of gold (Vedic Index, I 2) as used in the game in the beginning of the Agnyādheya ceiemony The stars are like shining globules of matter in the cosmic file 11tual. The two mighty bows inside waters, deposited to cleans and purify (dvā dhanum brihatīm apsvantaḥ, X. 27 17) refer to the basal dichotomy functioning in creation which first makes its appearance in Apih oi Paiameshthi. These are named the Bhrigus and the Aigniases (sarvam āpomayam bhitam sarvai bhrigvan giromayam, Gopatha, I 1 29). One of them is nila and the other lohita which belongs to Rudia and which India requires to smile Vğıtıa (sa dhanur ādotta tadeven.tradhanuh, nīlamasyodaran lohtam prishtham, Atharva, XV 1 6-7, vārtraghnan vai dhanuḥ, śatapatha, V 3 5.27) They are also typified as hot and cold (ghramsa and hond, Athaiva, XII 1 48) The basic duality of the two bows may be further considei ed with reference to the Universal (Parameshthi) and Individual (Dyavā- Pruthivī) manifestations. The pillar (Skambha) which upholds the manifest worlds ·92 SPARKS FROM THE VEDIC FIRE Is the rod of the bow extending from the earth to the sky, 1 e. which permeates the Dyāvā-Pțithivī Mandala as its suppoit oi diameter (vishkambha). The other Pillai extends to the region of Parameshthi and Svayambhū as the suppoit and souice of the unmanifest cieation. The bow is intended to shoot ariows and thereby regulate and control everything within ils iange The first bow belongs to the One Rudia (eka eva a udro na dvitiyāya tasthe, Taittiriya Samhitā, I 8 6, 1) who keeps lis weapon uoseen on the highest Tree (prrame vnckshe ayuihan nidhaya, Yajur, XVI 51) which is the same as Parameshthi The second bow belongs to Rudia differentiated as the Many (asankhyātā sahasiāna ye rudia adhi bhūmyan, Yajur, XVI. 54), and is called Pināla which he wields with his hands (pinākam bibhoud ayah Yajur, XVI. 51) According to Pt Madhusudan Ojha the pivot of the manifest would extending from the carth to the sky is called Vánı in the Rigveda (I. 85. 10, IV 24 9, IX 97, 8) and also Opası (I 173, 6) which is identified with yajia (yajna indian ar ar dhayad yad bhumim vyavartuyat, chakrāļa opaśam divi, RV. VIII 14, 5, Devatānrrit, pp 11-12) Continuing about thc Heroes, verse 18 says, 'Ciying aloud they ian in all dilections. One half of them will cook, and not the other' X 27. 18\. The 1cgion of Dyāvā-Prithivī, the manifest world of Rudia is called Rudusī (II. 12 1-2), that of Parameshthi, the Founloss Universal, Kandasz, and that of Svayambhū, the Unmanifest Onc, Sarnyatā (II. 12. 8) In Rodusī sound (1āk) und motion ate icgulated as in the Yajftue, in Krandusz sound is an uploul anil motion is in a 110tous condition, whes cas in Sumy etī as the name shows both are iestined, that is Vāk is silence and motion is withilaw. 11 a condition of 10st (sthite) In the present verse the condition in Krunirsi OL Palmneskthi is descubed, where Vāk is loud ciying (krośana) and motion is laphazard and conflicting (vishwafichaḥ, cf vishichi dik as opposed to sadh ichi, I 164. 31). The cooking by one half (prchāti noinxh, X, 27 18) iefors to the activity of the Angliascs who are the sons of Agui (te anyirusuh sii nuvus-te ayrı h parija) fire, X 62. 5). "Cooking' refeis to the creative activity which is advanced in its couise by the power of Agni. The other half which iemains inactive oi passive in creativity are the Bhrigus who typify the principle of Soma. It has been mentioned above that both the Bhrigus and the Angliascs, víz, Soma and Agni, co cxist in Parameshthi or the Universal Savitā, the Impeller of the Gods (devānāin prasavita), incai nating as Sülya in the manifest woulds, declares to us that Agni will perform the creative function, but he will use Soma as his food, in both liquid form as ghā (sarpe-anna) and in solid foim as fuel (dru-anna) Buttei and wood are the symbols of the boneless and the ·9. THE RIDDLES OF RISHI VASUKRA 93 bony 1 espectively (I 164 4), pointing to the dual entity in creation, viz the Devas and the Bhūtas, or Energy and Matter Agni has the intuinsic power to operate with both of them and thereby .cook' or cieate manifest forms The troop advancing from a distance (grāmain vahamānam arad, X, 27. 19) iefers to the host of Gods who take their abode in the body of the Purusha, as explained in the Aitaieya Up I, 2. 4. The Tāndya Bi explicitly calls Puiusha to be a deva-grāma (naro vai devānām grāmaḥ, Tândya Br. VI, 92) The Gods display their moving activity by their own intiinsic powei (svadha) and not by material means (achakra) The ievolving wheel of Tine contiols the movement and life-duration of moital men, and not of the immortal Gods But India, although immortal and aeyiteinal, never theless incainates in the life-cycles of men (828hahty-aryaḥ pra yugā janānām, X, 27. 19), and destroying and disintegiating the fossilised ones cieates new life ever and ever again (navīyān, cf. navo navo bhavati jāyamānaḥ, X, 85. 19) The word śiśnā, derived by Sāyana from the 100t śnath, to kill oi injuie, nefers to malignant beings or bodies that thwait the free flow of the life-sap. It is ordained by India that such deciipt, 11gid and decaying lesions should be ieplaced by fresh revivified manifestations of the life-piinciple There my two Bulls aie hainessed : duve them not fai, here let them often linger' (X, 27 20). The two Bulls yoked to the car of the body ale Manas and Prāna which provide diiving powel to the physical organism symbolised as Val or the Pañch-Bhūtas In the Rigveda itself India and Agni are frequently mentioned as Steeis (urisho'gnih, III, 27. 11, sa esha ādityaḥ saptaraśmir vrishabhasturishmān, II, 12. 12, urishabhrḥ, I, 9 4 etc) Wc may also identify them as Piāņa and Apāna, or Agni and Soma, which energise and vitalise the body. Although they are yoked to the car of India like his two steeds, they also owe allegiance to Piamaia, which as Griffith takes, stands for the Destioyer oi Death. Aditya, the eighth son of Aditi, is nursed by her to undergo both life (prajā=prajanana) and death mritya, X, 72 9). Similar is the destiny of the mortal body in which the Devas symbolise life (@yu) and the Bhūtas invite death. The object of life is fulfilled by the wateis (@paśchidasya vinasanty artharn, X, 27. 20), where Wateis stand for Prāna (vitality, āpo var prānāh, Satapatha, III, 8 2 4) and Amrita, 1e Āyu (immortality and longevity, amrita hyāpaḥ, Satapatha, III, 9 4 16) The waters or secretions circulate within the body, but they are purified by the Sun above us (süraścha marka upari babhūvān, X, 27, 20) The Sun as the souice of the cosmic Prāna is the most potent cleanser and impeller of body, vital airs and mind.

·94 SPARKS FROM THE VEDIC FIRE Veise 21 diaws attention to the immoital glory of the Univei sal lest we be dazed by the powers of the moital body : This is the thun dei bolt which often whuleth down "fiom the misty lofty icalm of Sūya Beyond this realm theie is another glory. so thiough old age they pass and fcel no sol10W (X. 27. 21, Gliffith). The thundcı bolt (vagra) of India is Time, Sarirvatsara (samratear o hi vajrah, Šatapatha III 4 4. 15) which is hitting all created objects and icducing them to dust The weapon of Time smites without incicy and even the toughest stone becomes pulve. 11sed by its impact This whecl tuins in many ways (purudhā vivrattal), e g as ahojātra, māsa, ayana, sarvats ar 1, yuga, kalpa, etc disintegrating the young and the old, the mo tal men and even the immoutal gods (eshu vai miityur yat sari ratsar ah, esha hi martyānām ahor āti abhyān ūyuh kshinoty atha mayate, Satpatha X 4 3 1. The year, doubtless, is the same as Death, ſo he (Time, Piajāpalī) it is who, by means of day and night, destioys the life of moital beings, and then they die : Therefore the Year is the same as Death') All that which is below the Sun, 1. e within the range of Dyāvā-Prithivi or Rodasī, is in the grip of Death (yat kim chārvāchinan ādityāt sai vam tan-orityunāptam, Satapatha, X 5 1. 4) India's bolt stikes effective in those expansive (brihath) woulds cieated by the Pravaigya of Sūya (sūrynsya purīslāt, X 27. 20) On the othcı side of Sūiya, viz in the Universal (Parameshthi) is a different kind of gloiy (anyat śrava), vız iminoi tal bliss unaffected by Time, a state of Jeliver ancc ieached by the pious aftci the cipiiy 01 IS of olu age. Veise 22 acquaints us with one of the most significant and obscure symbolısın of the hymn : Bound fast to cveiy tice the cow is lowing, and thence the inan. consuming bids are flying' (X. 27. 23) Sāyana takes the tree as bow, cow as bow string and man-consuming buds as dendly allows, but this is hardly ielevant. The Tree stands for the Woull Tice, Aśvattha or Vanaspatı of a thousand beaches explained above undei veise 14. The Univei sal (Paramzshthi) is the Forest (Vanam) compiising millions of universos as so many Trees (Vriksha). There is one Cow or Infinite Nature in the Universal, called by various names as Aditi, Visvarūpā, Kāmadugha, Kevali, Viśvadhāyas, V1ā] As Aditi she is the Mother of Gods, and naturally iemembered as the Great Mother (Muhi Mālā, VIII 25. 3, V. 47 1); she is perfect, irresistible, uniivalled, celestial, deathless and meet for worship Creation is the conveision of water into milk, and cow is par excellence the animal giving milk as a result of calving, and theiefore she is taken as the symbol of mother hood. She is Aditi (VIII. 101. 15), the symbol of immoitality, as opposed to Diti, the mother of Daityas or Asui as (V. 62 8, aditiņ ditim cha). Water has no butter, but milk is perineated by tiny globules of butter, which is a form of Agni, since ghữ kindles the file and water puts it out (etad vā ·9 THE RIDDLES OF RISHI VASUKRA 95 agneh priyam dhana yad ghritam, Taittirīya Br. I. 1. 9 6, also Taittiriya Samhita XI. 1.7. 1 , also Yajur IV. 17, This butter is thy body, O shining Agni'). Agni as Prajāpati is the germ of creation and ghiita is conceived of as the seed (reto vā ajyam, Satapatha I 9.2 7) Every particle of formal mamfestation is marked by creativity and this is declared as the Sarvahuta Yajña of Piajāpati (in which he offered his whole self as oblation) accompanied by a spraying shower of agya (tasmãi yajñāt sarvahutah sambhritam prishad ajyans, X 90.8) The symbolism of Agni, Ghrita and Payas (milk) are intei-ielated and the cow is its best example Purusha, Aśva and Guu are thiee essential factors in manifestation, represented 11tually by the three yajñas called Purushamedha, Aśvamedha and Gomedha. Purusha stands for Manas, Ašva for Pānn and Gau for Bhuta. Life or conscious organism is the result of the three rolled into one, but retaining theit sepaiate entities A portion of the Universal Mind, Life and Matter is utilised in each individual manifestation Piajāpatı, the Creator, suffers dismemberment of his own person in the form of these thiee animals who are spoken of as victims of sacrifice, Purusha also being a pasu (abadhnan purusham paśum, X. 90. 15). Mind or consciousness is a unity, but so dismembered as to be distributed in each limb and cell of the body Similarly there is one Aśva, symbolising the vital energy of an organism, but this divine Hoise (devajāca sapti, I 162. 1 ; devabandhu vajz, I. 162. 18) suffers parcelling out of its limbs to provide prānic eneigy to each centre in the body, its thuty-fout iibs being cut by the hatchet, as it were, for the thirty three Devas in the body and for the Unmanifest Plajāpati as the thuty-fouith (I. 161. 10) Similaıly the cow is called Vasu-patnī, the piotecting mother of the Eight Vasus (I 164. 27), the latter symbolising the eight factois essential for foi mal manifestation, viz Manis, Prāņa-Apāna and Val Ol the l'ancha-Bhitas. This is the milk of the cow with which all are suppoi ted Such a Cow is tied to the Cosmic tiee in Parameshthi or the Universal as the Great Mother Aditi, and theie is in each tiee of individual manifestation her daughter, who vitually incarnates hei Mother. What is meant by the lowing of the Cow? The word mimayat (X 27. 22) comes from the 100t mā, 'to sound of bloat', and to measure'. The bellowing sound of the cow determines the measure of her movement ou extension of influence. The distance travelled by the Cow is specified as thiee leagues, one yojana foi cach step, and thus in thiee steps her omniform is levealed to the Calf who walks with her (amīmed vatso anu-yām apaśyad višvarūpyan trishu youneshu, I. 164 9). The Calf is the Sun who as Vishnu measuies the thiee woulds by his three stuides, the thiee ·96 SPARKS FROM THE YEDIC FIRE worlds standing foi the basic triad of creation. The lowing of the Cow is the sound uttered by her, and sound (sabelx) is co-extensive with ākāśa oi vyoman. So the Cow is spoken of as Vāk, which symboliscs all the Five Elements of Mattei, akaśa being one of them, the most subtle and first of all. Vāk ou Matter is as extensive as manifest Bi ahman in the differentiated states of the cicated woulds (yāvad brahma vishihitan tävatī vāk, RV X. 114. 8) > The Cow in each individual centre bcgins its lowing or measuring out and instantly life starts to pulsate. Eeach organism is also like a Tree. The Three Bırds seated on each Tiee are Gāyatri, Trishtup and Jagati, the thice meties of the life-chant oi ihythm, which begin their flight as soon as they listen to the lowing of the Cow The flight of the Thiee Birds (Tri Suparna) is for the purpose of bringing the heavenly Soma to the level of the earth The T11-Suparna legend is found in the Aitareya Biāhmana (III 25-28), where Jagatſ and Tushtup failing in their mission to transport Soma from heaven, eutrust the task to Gāyatıī which as the basic type of all meties succeeds in snatching the immortal Soma (gāyatri vāva sarvāni chhanitārnsi, Tânilya B: VIII 4 1 tritiyasy in ito dive soma ăsit, tarr gāyatry-āharat, Taitturżya Br I 1.3 101 The man consuming buid is Syena (pērushādah vayah , Eagle, which is identified with the Gagatii (yal yāyuti i Śycno bhitra diraḥ somam āharat ti na sa śyenuḥ, Satupathu, III 4 1 121 Gayatri succecus because she as the chant of the earth is able to provide a fixed positive point to the opposite point in heaven, which means that Gāyatıi stuits an liesitible oscillating movement. Gāyatıi, Prithivi, Agni and Vasu aic all aspects of the same principle In fact it is Agni on the life principle on caith which stands in uced of heavenly Soma to levitalise itself. Without the Universal or the Collective, tho Individual 01 the Particular would soon lose its vibı ating force. Hence it is indispensable that the Soma from above should continuc to on kindle the l'ile on caith on the material plane. Soma is Syena, and Agni also is Syena, the foi mer is Syena because having come from heaven it conceals itself in this earth, and the latter (Agni) is Śyena because Soma assumes the form of Agni in its descent on caith (syeno' si gayatrachchhandasā anu tvārabhe svasti sampārayeti sa yadāha śyeno'sīti soman väetadāha ; esha ha vā agner-bhūtvā'smin loke samśyāyati, tad yat sarsyāyati tas māch-chhyenas tachchhyenasya śyenatvam, Gopath, I, 5 12) So uudei cach Life-tiec is a Cow, and healing the sound of that Cow the Buds peu ched on that Tice go into action. This describes the manifestation of life on the material plane and its being sustained by the cosmic life-force that is universal. Both the Universal and the Individual exercise a pull on each other and the foi mer lays down the law for the latter which cannot be bypassed of thwaited. This is expressed as the pinciple of ·9. THE RIDDLES OF RISHI VASUKRA 97 *Fright' governing the whole world (athedan visvam bhuvanan bhayāte, X, 27 22). The ordinances of an Antaryāmi controller rule over all and their supreme authority cannot be challenged in time or place (cf. bhayād asyāgnis-tapati bhayāt tapatı süryah, Katha Up 6. 3). The Immortal is the region of abhaya which is called Aja or Avyaya , the moital Bhūtas or the material plane of existence is the sphere of fear. But the iestiaint imposed by the moral and physical laws of the Creator should not enervate any one. We ought rather to perfect ouiselves both in zrāna and karma and accordingly plan our lives. Karmi is referred to as the the cari ying out of the thiee piessings of the Soma sacrifice for Indra (indrāya sunvud) and Jnana as learning the Law from the Rishi, i e. the Syayambhū (rishaye cha śiks hat, X, 27 22). Hallo Mr WM In verse 23 there is mention of thiee Fires and two Somas, and to the existence of the piimeval ordinances in the God's mansion from where their sepaiation in foi mal manifestation has taken place (X, 27, 23). The first-crcated ones (prathamā) stand for the basic laws of creation (tāni dharmāņi prathamány-ā8an, X, 90. 16) The mansion of Gods (devānām māne) refers to the region of Parameshthi where originally yajia existed, and the Devas existed incipient in the yajia From the ab intra yajra of Parameshthi, the ab cxtra yajha of Sūrya was created It means to say that the undifferentiated Dharmas in the Universal were given their separate entity in Dvāvā-Prithivī or the Individual manifestation This process is leferied to as krentatra, I. e cutting and separating or creating of divcise foi ms thiough the agency of Tvashțā (cf tvastā rūpāna pinsatu, X, 184. 1). The very explicit reference the Thiee Fires and the Two Somas is significant (X, 27 23), The three Agnis are well-known in the ritual as Gārhapatya, Dakshiņāgni, and Ahavaniyar Agui, Vāyu, Aditya are also forms of one and the same F11e (etad bhiteshu lokeshu agnibhūtar sthitari truha, reshayo girbhir archantz vyañgitar nāmahhis trabhah, Brehaddevatā, I, 64) In explaining verse 8 above, we have mentioned the five stages o modalities of manifestation, viz 1 Svayambhū, 2 Parameshthi, 3 Sūıya, 4 Chandra, and 5 Prithivī. These states or degrees of manifestation have reference to the Universal and the Individual, and the above five consist of thiee Fues and two Somas as follows: Universal Avyakta Brahmāgni 1. Svayambhū (Agni) The Unmanifested Mahat Dik-Soma 2. Parameshthi (Soma) 13 Foi mless Manifestation ·9 THE RIDDLES OF RISHI VASUKRA 99 Piajāpati in his creation? The answer is "Prāna', 'He became the Breath (vital air), for Breath is everything here' (sa prāno' bhavat prāno vā idan sarvan, Šatāpatha XI 1 6 17). The wind is the symbol of Prāna; whatsoever is endowed with breath is therefoie Prajāpatı. Prāna, 01 Bieath, 01 Life in corporeal manifestation is therefore the most important, most vital and most mysterious possession with us all. This is the burden of the final stanza of this enigmatical hymn. Why Rishi Vasukia enters into a Series of 11ddles is to explain the mystery of Life both in its manifest and unmanifest forms and both on the plane of the individual and the universal He thei efore sums up his theme. This is thy Life. do thou maik and know it' (sā te Jivātur uta trisya viddhi, X, 27 24) Life is like a saciificial session or a battlefield : let us not hide or keep ourseles obscure (mā smaitādrig apa günah) and adopt a ietieating attitude If we look at the Sun we find that he manifests with his light the immortal heaven (svah), and with the heat of the same lays absoi bs the moisture from the earth and makes it invisible (gūhute busam). *His foot is never fiee from robes that veil it' (sa padurasya nirnejo na muchyate, X 27 24). What is the robe and what is the foot ? The yajna is the sobe or cloth woven of seven Thieads (sapta-tantu), triply twisted (travrit, 1 e a coalescence of jāgrat, svapna and sushuptz), and consisting of five modalities (parcha yāmam, viz, Svayambhū Parameshthĩ, etc , X 124 1). Piāpa-Agni (Life or Consciousness) is the Deity of this yagnia The cloth is deser ibed as sapta-tantu because it is woven by the waip and woof of Mind, Life and the Five Elements of Gloss Matter, called Mfanas, Prāna, Vāk The Self is defined as constituted of these three (ctanmayo va ayam ātmā vāümayo manomayah prānamayaḥ, Satapatha XIV, 4 3.10). Yajna makes India giow stiong (yagra andran wardhayuu, VIII 14 5) India is Sülya, and the latter is the most notable example of cosmic yaria, absoi bing universally Soma from the earth below and from the unmanifest souice above The cloth is said to be woven by the Mothers for their son (vastrā putraya mātäro vayanti, v 47. 6) The Gicat Mother (Mahi Mātā) is originally one as Vulāj but for the sake of creation she becomes the the Sisters Seven, the Motheis standing around the Babe, the noble Infant (sapta svasāro abhe mātaraḥ śasum navam jaftānan jenyam vrpaśchetam (IX. 86 36) The Babe or Son is Saiya. For him the Mothers prepare the 1obe by which Sürya is called Vivasvān, the 1obed one Seven Sisters (I 164 3) are essential to pioduce Seven Sons of diffeient categories, viz. Manas, Prāna and the Paricha Bhūtas. The foot veiled by the cloth i efers to Prithivi, which is said to be produced from the feet of Puiusha (padbhyām bhūmiḥ, X. 90. 10). The Yajna of Surya ·100 SPARKS FROM THE VEDIC FIRE extends fioin heaven to earth comprehending the mandala of each Dyāvā Prithivi. Material earth is an inalienable part of immortal heaven, and no yupria is completo unless it descends to the level of earthly manifestation of icalised on the physical plane However well conceived may be the aastiact thoughts they do not yielu fruit unless they are made conciete through aclion Yana plans to invoke the Deva in the Bhūta. HYMN X 28 The next hymn X. 28. 1-12 is also by Vasukia continuing the style of the uddes The first veise is spoken by the wife of Vasulia who addicsscs India as her father-in-law. Vasukia typifies Agni, the deity of the Vasus, and the encigy of Agni on earth, vız Vasu-patnī, looks to the Sun in heaven as he fountain-source and invokes him to come to the yarna where all othei deities ale piesent India is the Madhya Prāna (Satapatha VI. 1. 1.2, sa ybyam madhy, prānah esha evendrah), and without him the senses (indriyanı) would not be able to function The food and the Soma are primaıly intended to give stiength to India or Madhya Prāna In veise 2, India is i efeiied to as a loud bellowing Bull (cf truthā baddho vrishabho roravīte malo duro martyān avrosu, IV 58 3). Sūlya is no loubt the Gicat Spinkei (urusha 01 uksha) who fccundates both sky and caith with his ways. Verso 3 refers to the cooking of the Bull', & molif alieady mentioned and cxplained in X. 27. 2. Stanza 4 refers to the riveis sending then swelling wateis backw.ul. The 11vers are the senses which usually are diawi towalls the objects of their desire. When they are controlled by the Mind which is symboliscu by India (yo jāta era prathamo manasvān, II. 12 1), the senses become introvert, The fox steals up to the approaching lion' (lopāśaḥ simhum prutyafichamatīk, X 28 4) The fox typifies the Piānic encgy in the individual organisın, and the lion as the uncontiolled lord of the foiest the symol of unharnessed cosmic energy IS The Jackal drives the wild-boar from the bi ushwood' (loroshta varaham nir atakta kakshāt, X 28 4) The Jackal is the model of a lean affighted cicutue, 1. e. Bhūtas oi corporeal modality, and the wild-boal (varāha) of a fat-dripping powerful and aggressive animal symbolising Sūrya. Fat (ghita) is but the visible foim of Agni (āgneyo vai ghratam, Śatapatha VII. 4. 1. 41 ; etad vā agneh priyam dhăm yad ghratam, Taittuīya Bi. I. 1 9 6). Ghirta is the essential element in milk, and the Sun scattering heat and light through his rays is mentioned as ·THE RIDDLES OF RISHI VASUKRA 101 moistening the earth with butter (ghrztena prethrvī vyudyate, I. 164. 47). The Sun is the gieat Heidsman (gopā) who has a multitude of cows rich in milk and butter, 1 e. Agni. India declaies, ‘My Sue begot me with no foe to match me (aśatrum hi ma janitā jajāna, X, 28 6) This idea is 1 epeated in the Rigveda several times (I. 32. 4, 1. 102 8, X. 54, 2, also Satapatha XI 1 6. 17). The symbolism of verse 8 is iather obscure. “The Deities approached, they calljed axes; splitting the wood they came with their attendants They laid good timber in the file-receivers, and buint the giass where they found it growing' X. 28. 8, Griffith). Here we have the farnıliar imagery of the Forest and the Tiee Parameshthi (the Universal) is the Forest, it is an assemblage of numberless tices and is overgiown all over with dense undeigiowth (kripīta). The Devas are the troops of Indra and make themselves effective by using the same weapon as belongs to India, viz the thundei bolt (vazra) of which the synomym parašu has been used here (vajro vai parašuh, Śatapatha III 6 10) The Gods began to fell the timber of the Forest to fashion individual univeises symbolised as the Trees In each case the splitting oi sheaung was done by Vagra, which is Agni or the principle of expansion and contiaction, which muans cosmic pulsation. Agni does its work thiough Samvatsara or the cyclic wheel of Time ievolving through ages and given material form to cieate objects Sūrya is the archetype of the work of the Devas, viz a model of yaria, which forms ths navel or centie of each univ (ayam yajrzo bhuvanasya nābhıh, I 164 35). Good fuel (sudrva) stands for the material cause of the worlds, which become manifest in physical creation. A portion of the primordial matter is utiliscd 1.2 fuiming each universe, which takes shape by the massing of matter in space Euch fire-stick is but & symbol of Agni, i e. energy transformed into matter Vukshanā as file-1 eceiver signifies an ukhā, 1 e a unit of Dyavā-Pğıthivi (ime var lolcā ukha, śatapatha VI 5 2. 17) For storage of Soma the symbol is a drona-kaluśa, and for collecting Agni an ukha. Krepita (X 28 8) stands for bi ushwood or underwood. As in a Forest, besides big and small tiees there is also dense undergiowth; similarly in the most gigantic process of cication where stais, constellations, galaxies, spiral nebulae, etc. aie coming into existence by the tectonic forces of Infinite Natuie, numberless meteors and loose masses of matter fly into space as biushwood which buin foi a time and then fuse (yatrā krepīlam anu tad dahanti, X 23 8). Verse 9 continues in the true stiain of a 11ddle, such as we sometimes find in medival Nirguna literature : 'The hare hath swallowed up the opposing razor :

·102 SPARKS FROM THE VEDIC FIRE I sundered with a clod the distant mountain The great will I make subject to the little : the calf shall wax in stiength and eat the bullock' (X. 28. 9). The haie (saša) is the symbol of Mind. The Moon is called sasanka and she was produced from the mind of the Puiusha (chandramā munaso jātaḥ, X. 90 13). The iazoi made of iron symbolises the material world with all its pain and misciy, which the mind has to experience in life The clod (loga) is a symbol of the visible oi manifest creation, the caithly existence, and the mountain which has to be piciced is the unmanifest ol subtle (avyakta, guha, adré, sānu). The Fuie was first lit on the top of the bill, meaning the immo tal heaven, and from theie blought to the earth thiough yajria The great becomes subject to the little (bra hantari chd rihate randhayāni, X. 28. 9), this clearly points to the collespondence and intcrrelation betwecn the macrocosm and miciocosm, between the universal and individual, between pırda and brahmānda, between Parameshthi and Sûya, and between Rata and Aham. “The calf shall grow in stiength and eat the bullock' The calf 1cpiesents young life and the bullock the life piinciple existing in etcinity. The foi mci depends on the lattei, The Individual is conceived of as the Food and the universal as the Food-catei anna, annad) The latte attubute contubutes to his immortality. As it is said. "I am the flist-boin of the world-ordei, eailici than the Gods, in the navel of immortality Who has caused me to be born, ho indcci piotccts I, who am food, eat the cate of food I have over come the whole world' (Taittiriya Up 3 10 6, ahamasmi prathamajā itas ya parrain develhyo' mistusya nāmu yo mā dadāti sa ideva mārat aham annum annamaduntam admi, also in a chant of the Sāmaveda). The mighty forces of Natuie can effacc the Individual 'I' any time, he is but a tiny speck of life. Time is cating or wearing him away, but he is also eating his 'eater' and absorbing a poition of immo tality This is his right to live in the face of all challenges, and he may truthfully feel · aham vršvui thuranar abhayabhuvāma. Everything goes on well so long as the individual Prāna (vatsa) can paitake of the mighty Bull Indra (vrushabha) 01 the Sun, the source of life and me consciousness. *Theie hath the sti01g-winged cagle (suparna) left his talon' (nakham āsishāya, X, 28 10). Here is a reference to the bringing of heavenly Soma to the caith by Gāyatıī assuming the form of a Supaiņa Gāyatıī is the symbol of individual Piāna which has taken coi poi eal manifestation in the material body (1 6. in Valc or the Pancha-Bhūtas). Earthly life is a Bud flapping its two wings, viz. Prāņa- Apāna. The Buid fulfils the purpose of its own existence by bringing a share of ·THE RIDDLES OF RISHI VASU KRA 103 the cosmic or celestial life in the mortal body,--this is the transferuing of the Soma-jar from heaven to earth by the Supaiņa of the legend The Suparna in its earthly session seems to belong to the earth and shares all its features and limitations, but it is a heavenly bird which left behind talon foot-mark immoital world of the gods. Its earthly session is the period and condition of its being snared. Like the eagle it dashes back to its original home, as a lion leaves & or in that his trap. 'Even the wild steer in his thirst is captuied and a leathern strap holds his foot entangled' (niruddhas-chen-maheshas tar shyāvān, X 28 10). The wild buffalo (mahisha) is the symbol of Parameshthi as the Bull is that of the Sun. It is also called Gaura, and the Vāk of Parameshthi is Gauri. The wild bison IS an animal roaming fiee in the forest that is the Universal. When the same is obliged to incarnate in the Individual centre it feels thirsty for the wateis of Parameshthi that are known as Ritz oi Soma The leathern stiap (godha) is the principle of charma oi krutte that sei ves as the finite envelope of the cosmic or infinite Life principle in the finite Each cieated organism has to put on the finitising coat This doctrine was known as Āvaiana-vāda (cf kem āvarīvah, X. 129. 1), and is implied in the term chromi oi śar ma. What is charna amongst men is cryptically called surma amongst gods (char ma vā etat krishnasya minigarya tan mānusham sarmı devatrā, Satapatha III 2 1 8) That which envelopes as char ma seives as the protective sheath (sarma) of the object encased. Godhā or leathern stiap is the symbol of charma oi entangling sheath Ayatha (foot) is the symbol of earth (padblyām bhūmih, X 90 14), 1 e the couporeal oi material existence Those who fatten their flesh by trading on Brabma-knowledge are fastened by the snaies of mortality and death (tebhyo . ye bralmunal pratipżyanty annaiḥ, X. 28 11). 'Those who devour the Bulls set fiee 10 wandei, themselves destioy the vigour of their bodies' (sima ukshino' vasizshtān adunti, X. 28 11) Who and how many are the Bulls referied to here? The Bulls arc five and they are the five Pindas, viz. Svayambhū, Parameshthī, Súiya, Chandia, Přithivi, 1.e the five states of univei al and individual manifestation : "May those five Bulls which stand on high full in the midst of mighty heaven, having together swiftly boi ne my praises to the Gods, ietuin (ami ye pañchokeshno madhye tasthur maho divah, deratrā nu poarāchyan sadhrichina ni vāvrituḥ, I 105 10) These aie the five ynglatma: oi adhideratās of Prajāpati (tā vā etāk paricha prajāputer-adhidevatāh, Śatapatha. XI 1 6 14). These five states being in the unmanıfost and manifest as well as in the subtle and gioss forms as explained before, stand integrated to one another. Eacho ne of them is destined to remain free. Freedom is immortality, the characteristic feature of a god's life, whereas

·104
SPARKS FROM THE VEDIC FIRE
bondage of forced iestraint is death. Sarira, Manas, Buddhi, Mahat, Avyakta, all
these five constituents of individuality must be allowed free functioning otherwise
growth of personality is handicapped
"Those who exerted with their bodies in these chants to Soma, they were
made peaceful by the holy rites' (X. 28 12) Śamā is taken by Sāyaṇa as cqual to
uites of Soma (soma-yāga-karma), the Biāhmanas take it as the pacifici of Agni
(prajāpatih tam (agnem) samyāśamayat tach-chhamyai samīvam, Taittiriya By I. 1 3. 11;
cf also Satapatha IX. 2. 3. 37) Sami then was the symbol of Soma, and Afvattha that
of Agni (agnir divebhyo nilāyata, asvo a īpirn kratra sol ſvatthe samvatsar am atishthat , tad
asvatthas yāśvatthatvam, Taittilīya Bi I. 1.39) The symbolism of the Sainī with an
Afvattha giowing in her womb (sami-yarbha aśvattha) thus points to Agni deposited in
the womb of Wateis or Apaḥ o Soma of the Parameshthi, 1 e. the Agnīshoma
principle acting conjointly (avindannu úar śatam apsvantar devāso agnim, III. 1 3) Agni
is also named apām-napāt.
The implication of the mantra is that those who pay particulai attention to
Soma and its abode the Parameshthi and keep the lives in tune with the Infinite ou
the Universal attain to internal peace and happiness of mind (ete Samīblaḥ śurami
abhür an, X. 27 12) Life is a kind of my sturious Fic (Pranayni) which glaics up
by the showers of immortal Soma
ऋग्वेद १०२७
१-२४ वसुक एन्द्र । इन्द्र । त्रिष्टुप् ।
असत्सु मे जरितः साभिवेगो यत्सुन्वते यजमानाय शिक्षम् ।
अनाशीर्दामहमस्मि प्रहन्ता सत्यध्वृतं वृजिनायन्तमाभुम् ॥१॥
यदोदह युधये सनयान्यदेवयून्तन्वा३शूशुजानान् ।
अमा ते तुम्न वृषभं पचानि तीव्र सुतं पञ्चदशं निषिञ्चम् ॥ २॥
नाहं त वेद य इति ब्रवीत्यदेवयून्समरणे जघन्वान् ।
यदावाख्यत्समरणमृघावदादिद्ध मे वृषभा प्र अवन्ति ॥ ३ ॥
यदज्ञातेषु वृजनेष्वासं विश्वे सतो मधवानो म आसन् ।
जिनाभि वेत्क्षेम प्रा सन्तमा, प्र तं क्षिणा पर्वते पादगृह्य ॥ ४ ॥
न वा उ मा वुजने वारयन्ते न पर्वतासो यदहं मनस्य ।
मम स्वनात्कृधुकर्णा भयात एवेदनु यून्किरणः समेजात् ॥ ५॥ [१५]
दर्शन्न्वत्र शृतपा अनिन्द्रान्वाहुक्षद. शरवे पत्यमानान् ।
घृषू वा ये निनिदुः सखायमध्यून्वेषु पवयो ववृत्युः ॥ ६ ॥
अभूवौक्षीव्यु १ अायुरानड् दर्षन्नु पूर्वो अपरो नु दर्षत् ।
द्वे पवस्ते परि ते न भूतो यो अस्य पारे रजसो विवेष ॥७॥

·105 9. THE RIDDLES OF RISHI VASUKRA गावो यवं प्रयुता अर्यो प्रक्षन्ता अपश्यं सहगोपाश्चरन्ती. । हवा इदर्यो अभित समायन्कियदासु स्वपतिश्छन्दयाते ॥८॥ सं यद्वयं यवसादो जनानामहं यवाद उर्व अन्त । अत्रा युक्तोऽवसातारमिच्छादथो प्रयुक्तं युनजद्ववावान् ।।६।। अत्रेदु मे मंससे सत्यमुक्त द्विपाच यच्चतुष्पासंसृजानि । स्त्रीभिर्यो अत्र वृषणं पृतन्यादयुद्धो अस्य वि भजानि वेद ॥१०॥ [१६] यस्यानक्षा दुहिता जालास कस्ता विद्वा अभि मन्याते अन्धाम् । कतरो मेनि प्रति तं मुचाते य ई वहाते य ई वा बरेयात् ॥ ११ ॥ कियती योषा मर्यतो वक्ष्यो परिप्रीता पन्यसा वार्येण । भद्रा वधूभवति यत्सुपेशा स्वयं सा वनुते जने चित् ॥ १२ ॥ पत्तो जगार प्रत्यञ्चमत्ति शी शिर. प्रति दधौ बरूथम् । यासीन ऊर्वागुपसि क्षिणाति न्यदत्तानामन्येति भूमिम् ॥ १३ ॥ बृहन्नच्छायो अपलाशो पर्वा तस्थौ माता विपितो अति गर्भ. । न्यस्या वत्सं रिहती पिगार कया भुवा नि दो बेनुरूध ॥ १४ ॥ सप्त वीरासो अधरादुदायन्नष्टोत्तरातत्समजरिमरन्ते । नव पश्चातात्स्थिविमन्त आयन्दश प्राक्सानु बि निरन्त्यश्न. ॥ १५ ॥ [१७] दशानामेकं कपिलं समानं तं हिन्यन्ति ऋतरे पार्याय । गर्भ माता मुधितं वक्षणारब नन्तं तुपयन्ती विति ॥ १६ ॥ पीवान मेपमानना वीरा न्युप्ता यक्षा जनु दीव प्रासन् । द्वा धर्नु बृहतीमप्स्व १ त पतिवन्ता चरत. पुनन्ता ॥ १७ ॥ विक्रोशनासो विष्वञ्च प्रायपनाति नेमा नहि पक्षदर्ध । अयं मे देव सरिता तदाह द्रगन्न इदनानागरन ॥ १८ ॥ अपश्यं ग्राम परमानगरादपक्रया रया गर्नमानम् । सिपात्ययं प्रयुगा जनाना रान्य. शिश्ना प्रमिनानो नबीयान् ॥ १६ ॥ एतो मे गावौ प्रमरस्य गुक्तौ मो पु प्रोधोमुरिन्ममन्धि । प्रापश्चिदस्य वि नशन्त्यर्थं सूरश्च मर्क गरो बभूवान् ॥ २०॥ [१८] अयं यो वज्र. पुरुधा विवृनोऽव सूर्यस्य नृहतः पुरीपान् । श्रव इदेना परो अन्यदस्ति तदव्यथी जरिमाणस्तरन्ति ।। २१ ।। वृक्षवृक्षे नियता मीमयद्गौस्ततो वयः प्र पतान्पुरुपादः । अथेदं विश्वं भुवनं भयात इन्द्राय सुन्वहपरे च शिक्षत् ।। २२ ।। देवाना माने प्रथमा अनिष्ठन्कृन्तत्रादेपामुगरा उदायन् । अयस्तपन्ति पृथिवीमनूगा हा गवूकं बहत. पुगेपम् ।। २३ ॥ सा ते जीवातुरुत तस्य विद्धि मा स्मेताहगप गृह. समयें। आवि. स्वः कृणुते गृहते युसं स पादुरस्य निणिजो न मुच्यते ॥ २४ ॥ 14

·106
SPARKS FROM THE VEDIC FIRE
.
,
.
-
ऋग्वेद १०१२८
(१-१२) १ इन्द्रस्नुपा वसुक्रपत्नी ऋपिका, २, ६, ८, १०, १२, इन्द्रऋषि , ३, ४, ५, ७, ६,
११ वसुकऋपिः । २, ६, ८, १०, १२ वसुक्रो देवता, १, ३, ४, ५, ७, ६, ११ इन्द्रो देवता। त्रिष्टुप् ।
विश्वो ह्यन्यो अरिराजगाम ममेदह श्वशुरो ना जगाम ।
जक्षीयाद्धाना उत सोमं पपीयात्स्वाशित. पुनरस्त जगायात् ॥ १ ॥
स रोरुववृषभस्तिग्मशृङ्गो वमन्तस्थौ वरिमन्ना पृथिव्या ।
विश्वेष्वेनं वृजनेषु पामि यो मे कुक्षो सुतसोम. पृणाति ॥ २ ॥
अद्रिणा ते मन्दिन इन्द्र तूयान्सुन्वन्ति सोमान्पिवसि तमेषाम् ।
पचन्ति ते वृपां अत्सि तेपा पृक्षेण यन्यघवन्हूयमान ॥ ३ ॥
इद सु मे जरितरा विकिद्धि प्रतीगं शागं नद्यो वहन्ति
लोपाश मिह पत्यनमसा कोटा वराह निरतक्त क्शात् । ४ ॥
कथा त एतदहमा चिकेतं गृल्मस्य पातस्तवसो मनोपाम् ।
त्वं नो द्विा ऋतुथा वि वोचो यम ते मघवन्क्षेम्या धू ॥५॥
एवा हि मा तवसं वर्धयन्ति दिवश्चिन्मेि बृहत उत्तरा धू ।
पुरू सहस्रा नि शिशामि साकमशहि मा जनिता जजान ॥ ६ ॥
एया हि मा तवरा जजुरुन कर्मन्कर्मन्वृपणमिन्द्र देवा ।
वधी वृत्र पण मन्दसानोम बूज महिना दाणुपे वम् ॥ ७ ॥
देवास प्रायन्नरशूरविभ्रन्वना वृश्चन्तो अभि विद्भिराय ।
नि सुद्रव दधता वक्षरणागु या वृपीटमनु तद्दहन्ति ॥ ८ ॥
शश. धुरं प्रत्यञ्च जगाराद्रि लोगेन व्यभेदमारात् ।
बृहत्तं चिहते रन्धयानि वयद्वत्सो वृषभ शूशुवान. ॥६॥
सुपर्ण इत्था नखमा सिपायावरुद्ध परिपदं न सिह ।
निरुद्धश्विमहिपस्तावान गोधा तस्मा अयथं कर्पदेतत् ॥ १० ॥
तेभ्यो गोधा अयथ कर्णदेतो ब्रह्मण प्रति यत्त्यन्नैः ।
सिम उक्ष्णो वस्ष्टा अदन्ति स्वयं बलानि तन्य शृगाना ॥११॥
एते शमीभि सुशमी अभूवन्ये हिन्विरे तन्य १ सोम उौ ।
नृवद्वदन्नुप नो माहि वाजान्दिवि श्रवो दधिपे नाम वीरः॥ १२ ॥

·10. THE ONE RUDRA AND THE MANY Theie is One Rudia, no second-says the Veda . एक एव रुद्रो न द्वितीयाय तस्थे। ( तै० सं० १६६१) The One is called Sthānu (Ferry), the changeless, eternal, transcendent, beyond time and space He is the Unmanifest One. Hought foryouà i (Liiga Putāna, I 3 1) The unmanifest fiom is called Linga' He is the cause of the universe, the seed that sprouts as the World-Tiee The One becomes the Many by His inherent powei. In manifestation the One Rudra transforms Himself as the thousand Rudias. असंख्याताः सहस्राणि ये रुद्रा अधि भूम्याम् । (Yajuiveda, 16 54) 'Innumei able thousands are the Rudias on the face of the earth' In the vast billowy ocean of Infinity, each centie of manifestation called Bhava is Rudra embodied According to the Śiva Mahāpuiānn, the innumei able Rudras are the Rudia Ganas, iepi esenting his mind-boin cieation (Arrent afè, araty cifect, ch 14). The One Rudra is the absolute and the Rudra-Ganas or Piamathas are lus immanent powers. The One becoming the Many is the tiue nature of creation. Originally Sakti is one ; on the plane of cieation she becomes manifold the one Energy that is in the language of Veda called Aditi---the Infinite Mother. She is the embodiment of Continuity-imperishable because space and time cannot modify her existence The same Energy (Sakti) becomes fragmented, 1 e. Diti, the mother of Asui as, the principle of Discontinuity She is manifest in each individual centre as Mātřikā, a Mother representing the generative principle. Adıtı is the mother of the Devas, symbolising the principle of light and iinmoi tality Diti is its opposite principle of dai kness, death and disinteigiation The active principle of individuation is symbolised as Daksha. Each gener ative process is a Yajña of which the picsiding genius is Daksha Prajāpati. If Daksha is hostile to Rudra, his yajña is doomed. Without Siva, Daksha is in the guip of death Ś1v4 is the cosmic principle of immortality -Amritam True yajña is the symbol of divinity or Amțitam Daksha suffers decapitation at the hands of Rudia When be propiliates Sivá, he is united to the immortal It is ·108 SPARKS FROM THE VEDIC FIRE 1 C principle called Aja, the Unboin, symbolically iepiesented as the Aja or Goat's head of Daksha Aja is the same as Aja Ekapā! ( 967 59.41 ), the first and foremost of the Eleven Rudias, the single immortal Essence called Ekam ( HET ET ffafa fendat, Rigveda, I. 1616) FIC is onc-footed, स्थाणु, the piinciple of sthite or stasis 972 01 foot means motion. 1997signifies the absence of all motion and centufugal forces, 1. e. the locking of all forces in the centie, or the absence of extrovert movement. Rudia as there aa is faros, the Motionless One. By ineans of the Tāndaya dance He iclcases the voitor of motion and becomes the Many. In the words of the Linga Puiūna (1 106 25-26) ile dance is the ambiosial potion which Divine Lord Siva icleasus foi IIis consoit, Deví Umio sukti Rudia as one of the glont gods is cullul Qiliāley.. tl. Supicine Deity, and identified with Agni IIC is abo Inilla, ani tlic Sun, concuncil of its an aspect of Agni in heaven. In the cosmogony of the Vuile and the Puānas thc Vateis ale fecundated by the secd of Agni oi Rudia . TTT TH TED THEF34. 1 (IIarly. Il 72 30) Agni is frequeutly 1cfcued to in the Rigvela as 9 T: RV III 5 3) The Vaišvanaia Agni has entered the womb of Wirtels : वैश्वानरो यास्वग्निः प्रविष्टस्ता मारो देवोरिह मामयन्तु । (TO VIXE1%) Speaking of Viśvakaumā Prajāpnti, it is sul in the Rigveda परो दिवा पर एना पृथिव्या परो देवेभिरसुरैर्यदस्ति । कं स्विद् गर्भ प्रथमं दध्र प्रानो या देवा' समपश्यन्त विधे ।। ( 8015314) That which is cailici than this ciuilh an heaven, beforc the Asulas and Gods had beingWhat was thc gam puiincyal which the waters acceived wlicie all the Gods were seen togethcı' ? (Griffiths). The Waters here icpresent the principle of Viiāj, also called Priameshthi, the same as Rita (FETÀ CzÀg, ao aro 8181818), and Mahat of the Gita (## afarettet, 2812). It is the FRÀST TA O the Universal substratum of Primordial matter (5877 sufer) that is quickenal into cicativ activity by the secil of Svayamhliū Prajāpati Svayambhū is Ag111, the Father clopositing his secil in the Parameshthi, the Universal, spoken of as the Mother. They typify the Cosmic Parents Fury is of and Tagit is t, the Inttci icpicsents the Induno Ocan vi längy (as) which remains in equanimity in the beginning, but bucoines quchuned by the sced of the ·10 THE ONE RUDRA AND THE MANY 109 -- २. स्वयम्भू 10. पुरुष तुच्छय (अभ्व) self-existent Cieatoi into univeisal cication (1975TR). The two generative Principles fra and ath beai scvci al other names. अग्नि सोम है. गर्भ आपः परमेष्ठी 9 बीजप्रदपिता महब्रह्म 3. सत्य ऋत प्रकृति 4. पिता माता 11 रुद्र-शिव उमा-पार्वती 5. द्यौ पृथिवी 12. वृपा-नर योपा-नारी 6 रेतस योनि 11. प्रभु 7 तपस् समुद्र 11. अगिरम् भृगु Alaniſcsting in the above qual aspects, they posses a common womb and unite to beget the Babe oi Boy that is called the Piāna 0. Vaisvānaia The Mahābliāı ata gives a clear exposition of this symbolism अग्नीषोमो कथं पूर्वमेकयोनी प्रवर्तितौ । ( शान्ति पर्व, अ० ३२९।१ ) In ieply to this, it is sail thcie तम एव पुरस्ताद् अभवद् विश्वरूपम् । सा विश्वस्य जननी येवमस्यार्थोऽनुभाष्यते । तस्येदानी तम संभवस्य पूरुषस्य. नेत्राभ्यामग्नीषोमौ ससर्ज । ततो भूतसर्गे प्रवृत्ते प्रजाक्रमवशाद् ब्रह्मक्षत्रमुपातिष्ठत् । य. सोमस्तद् ब्रह्म.. योऽग्निस्तत् क्षत्रम् । स चाग्निब्रह्म । (शान्तिपर्व, मोक्षधर्म, ३२६।१४-६ ) In the ante principium stage both Father Agui & Mollici Soma, act as a single pun , both are referred to as The तम पासीत्तमसा गढमनेऽप्रकेतं सलिलं सर्वमा इदम् । तुच्छेयनाम्वपिहितं यदासीत् तपसस्तन्महिनाजायतकम् ॥ नासदीयसूक्त, ऋ० १०।१२६।३ In the beginning there was Dai kness (1. e Svayambhū, the Father Puinciple), concealed by Darkness (1 c Paiamesthi, the Mother Punciple) Principle) Thc universe (इदं सर्वम्) stood as an indiscriminate Chaos (afstat) The vast cicative principle (ar) was enveloped by foi mless void (TTT) Then thiough the might of Tapas was produced the principle of Individual Manifestation (एकम्). The principle of सलिलं 1s the same as आप , va11ously called समुद्र, सोम, ऋत, and परमेष्टी It is p11mon dial Muttel, the unfor med void The piinciple of Tapas, Heat oi Agni fist makes its appearance on the subsliatum of that nebulous mass and itself becomes the seed to quichen olimpiegnate it foi cosmic cization gives bith to conties of individual manifestation Such points of individuation are 1efcued to as Elcam 01 Munas-the Individual in, the filst mental ou conscious constiuct of the universe. This controls a voi tes of yergy and begins to regulate a determined mass of mattei. It ·110 SPARKS FROM THE VEDIC FIRE This iutegiated system of manifestation is teimed as Yajia, which compı ises in a unified and conjoint manner the Tuinitalian puinciple of manifestation, diveisely cnunciated as मन-प्राण-वाक् , अग्नि-इन्द्र-सोम, ऋक्-यजु-साम, अव्यय-अक्षर-क्षर, पर-परावर-अवर, 59978-94-gferat, etc. In the language of science we designate it as the Potential, the Kinetic, the Thcimal--the thiee forms of one and the same piimal Energy Energy is Warmth o1 Tempe atuic, which is called Tapas ol Agni. Its fist manifestation is witnessed against the substiatum of ## OL ITT:- अग्ने प्रपा समिध्यसे दुरोणे नित्यः सूनो सहस. जातवेद.। (ऋ० ३।२५।५) 'In the Flood's home, ait thou enkınlled, Agni Jātavudas, the ctcinal Son of Eneigy' (Rv III 25 5). The principle of the Pumal Flood (Soma o Āpah) is spokon of as the Mothei ( trat, uffagl, Fraait, Ara) and Agni is called 991 TH., the Child of the Flood, a favou.tc epithet in the Rigved, which is boriowed in the Putānas, in the form of varying symbols. In the case of Siva, the symbol of आप. 01 सोम 15 उमा पार्वती, and the composite form of arra is the same as that of tatarat, bithi 1cpi csenting a single piogenitive principle (gulat) as statel 11 the Intipolitan In orile to understand the full symb ilısın of Agu1, we should .0.nenubul the following equation , अग्नि = ब्रह्म = सूर्य = रद्र = अक्षर The characteristic featue of cach linuvement, pulsation, activity, 1. C प्राणन-अपानन 01 समंचन-प्रसारण, the dynamic a hythum of expansion and contiaction RUDRA-SIVA AS YATI The IInrivamsa II. 72, 3 1cfers to an important Vedic symbolism, viz tic principle of Yatı and the Sālāvșikas : targetasit afasat fargent TIFFU ayat feari i These quciles Who is the archetypal single Yali, and who constitutc huis ictinuc of numcious Yatis ? Who aic Salvſikt anl wly 10 thủy so namci ? What is the significance of the Yatis with respect to India and Rudia ? have a bearing on an ancient cosmogonic mylli of the Rigvaila: cartes ETETIEFFICERA Tha aferd afgaragear i ( 8010317 ) Thousand hyenas in tly month thou hollest, O India. Mayest thou tuin the Aśvins lithcr'.

·10. THE ONE RUDRA AND THE MANY 111 it The Indra and the Sālāvrıka motif is iepeated in the Taittitya Sambitā, VI 2. 7.5; Athaivaveda, II 27.5, Tāndya Biāhmana, VIII 1 4, XIII, 4, 17, XIV 11 28 XVIII 1.9, XIX 4 7; and Aitaieya Brāhmaṇa, VII 28. Esoterically it iefers to the Self-existent One and the manifestation of the many fiom that One, to the undifferentiated Ocean of Infinity and its endless fragmentation on the plane of creational activity. Each Sālāvſika is a lopped off moisel of life-energy (Piāna), ie. an individual unit of discontinuity Śiva is the great Yatı 01 Yogi, the lord of ascetics (afae4.), the same as a form and 7 of the Yajui reda (10. 16, Kānva recension Isa Upanishad) The esplendant Sun in the heavens is the archetypal Yogi 1 Yal', 'vith his space-encompassing mass of matted-locks in the form of tawny iays ( 42, FATTETET ) This Yame Yali, Yogi is the iegulating principle for the evolution of the ordered cosmos, is the emergence of the system from out of the disoiderly nebulous mass pieceding it. It is the ſust settling of the principle of Yajña, the would of Devas against the dark icgion of the Asuias The Asuias iepiesent the 110 ous forces which leap and dart in the primeval occan of disi upted energy Asuiic foices ale also symbolically spoken of as Vğitia Ahi, the hissing vipers loosening and stretching out their coiled masses as cieation takes place Regulai cieation is picceded by an elemental struggle between angelic and titanic powers, inter locked with each other, and out of the cosmic convulsion emeiges fin.lly the triumphant procession of the ctheiral ſoices, the Devas, over the chthonic daik poweis called the Asuias. Against the background of the pumeval violent movements of disoider, what the Purāna wiiteis call TH 01 #77, that which is thrown up as the focal point of odcily motion is the Sun-ge, also called green and E. ( 871 Arya - Ha Rigveda X72 7), Sū. ya is verily the perfection of cicational activity and of Nature's acsthetic endeavoui (TTTH 2977 ): पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजो यत्ते रूपं कल्याणतम तत्ते पश्यामि । योऽसावसौ पुरुष सोऽहमस्मि । ( ईश उ० १६ ) The Sun is the offspiing of Piajāpati, the Nourishei ( Pūshū ), the Supreme Rishi oi Yati, the over-all Contiollet (Yama ) The expansion and contiaction of his lays is his rhythm, his fallest form to bchold. 'He' is the cosmic person and 'I' is the individual-they both belong to the same Akshaia, oi the principle of cosmising pulsation Surya is the same as India (cf द्यौरिन्द्रेण गर्भिणी ; इन्द्र. सूर्यमरोचयत, ऋ० ८।३।६ ). India and Indiāņi aie said to be the two aspects of one Peison, the formei symbo. lised in the night eye and the latter his consoit in the left They aie the positive and ·112 SPARKS FROM THE VEDIC FIRE negative, the cathode and ancde of a single life-function ( Mastii Up. VII 11) इन्द्र-इन्द्राणी pali of the Veda Is the same as रुद्र-रुद्राणी in the Pulanas , both are equivalent to अग्नीषोम. Rudra is algni and Rudi ani 1s sonma , अहमग्निमहातेजाः सोमश्चेषा महाम्बिका । अहमग्निश्च सोमश्च प्रकृत्या पुरुषः स्वयम् ।। ( लिग पु० १।३।४७) Also- अग्निरित्युच्यते रौद्री घोरा या तेजसी तनुः । सोम. शक्तोऽमृतमय शक्ते शान्तिकरी तनु । ( शिवमहापुराण, वायवीयसंहिता २८३) As stated in the मोक्षधर्म पर्व--- अपि हि पुराणो भवति । एकयोन्यात्मकावग्नीषोमो। देवाश्चाग्निमुखा इति । एकयोनित्वाच परस्परं महयन्तो लोकान् धारयत इति । ( शान्तिपर्व ३२८०५) Agni is of tentific natuie (raudia, yhure) when it iepels Soma, as in the case of Rudia cstianged from Sati Agni-Rulia is then an aspect of death ( Mrityu, Kālu ) I he plant in the grip of death, cyen if walcicd, does not ictain its lilc s.p But Agni becomes life-giving and bestower of immoitality ( amntaway ) when it is reconciled to Soma Siva wedded to Parvati becomes and ogy nous (अर्धनारीनरवपु । Rudia and Satī icrel, Śiva and Parvati antiact each othcı Agni as Sūiya, Rudia and India Icpiesents the principle vi Vima, the focus found which life -pins out in an ever expanding totul, it is thic HTET 45T nieasuring out its web . IHE 14TIS Śiva has two aspccis-He is One and the Many As One, Ile is vantaget a द्वितीयाय तस्थे, As many, He is a hundier-thousand Rudras ( असंख्याता सहस्राणि ये रद्रा अधि भूम्याम् ). As the One Supreme .Isti 1 'c, ITe is fixel andl change ll c६ (स्थाणु) 1 c beyonml all the modul catioiis ol timu didil spice is such hu lo l'imwllunt nul does not cicato Foi cication, the One Yati tianetoim, lumself into many यद्देवा अदः सलिले सुसंरब्धा अतिष्ठत । अना वो नृत्यतामिव तीतो रेणुरजायत (RV X 726) यद्देवा यतयो यथा भुवनान्यपिन्वत । अत्रा समुद्र आग्रहमा सूर्यमजभर्तन ॥ (RV X 726) Each univeisc (997) is the miss ſoumel by the spinning and dancing movement of the Yati-like Devas of the Divine Asceties. This dance is performed on the surface of the piimcval occan; out of the dance thry (liscover the Sun. The controlling principle in the formation of the worlds 1s इन्द्र 01 सूर्य, the Supreme God, and Rudia the Supicme Yatı इन्द्रे ह विश्वा भुवनानि येमिरे । (RV VIII, 3. 6) ·10. THE ONE RUDRA AND THE MANY 113 The Cosmic powers, the Devas, dance like the whirling Yatıs and bring foith the Sun. It is the dance of Yogi Śiva, bis Tāndava with the whole team of Rudras, Ganas and Piamathas (ført go 91801817x). He who is One Rudra manifests as the team of Eleven Rudras ( ATT EIT: ) for creative activity. As One He is Unboin (Aja) with one foot, called state. The One-footed Deity is truly ery, that which exists without movement : HTET E fa#fy feaal (RV. I. 164. 6) India has his troop of the Seven Maiuts, Rudra of Eleven Rudras and Suiya of Twelve Adityas. Each constitutes a Gana moving in tune with its chief. These are the Yatıs, the 'ascetic hoi des' who play an essential part in the ropertoire of cieational symbolism. The Yatis were mythologically believed to be 'an ancient iace of ascetics connected with the Bhrigus, and according to one legend, said to have taken part in the cieation of the world' (Guiffith, Rigveda, VIII, 3.9, f n.). The blith of the Eleven Rudias and from them again the generation of the my. raids of Rudias arc essential elements in the creative process of the One becoming the many These Rudias are sometimes spoken of as emanations of Rudra himself and sometimes as having been created by Biahmā from the body of the cosmic Cow called Surabhi (Halivamsa Puiāna, III, 14 39-41 , Linga Purāņa, I. 22 23-25). The list of names is also varied (Matsya, 5, 29-30, 153. 19, Linga, I, 82, 49 41 ; Bhavishya Purāna, Brahma Paiva, 125, 7). These Rudras are the primal Yatis of cieation. अजैकपाद् is the same as अज 01 अव्यय पुरुष. अहिर्बुध्न्य is the same as वृत्र or त्रित आप्त्य. विरूपाक्ष is the same as त्वष्टा essential for fashioning of forms (cf. त्वष्टा रूपाणि पिंशतु ). रैवत connected with tacit or get is essential for gathering of the gross material elements. Others like सावित्र, त्र्यम्बक, जयन्त, अपराजित are but symbols of the different principles that open ate in the cicative process. The Sāvitia Rudia typifies the propelling power tiansmitted to the individual centie The Tıyambaka repiesents the tuinitaiian piinciple of generation as Mind, Life and Mattei. Jayanta is the wai-like hero, and Apaiājita is he who tiiumphs against the Asuias The Puiānas aic explicit in stating that these Rudias are but archetypes By themselves they weie unable to cieate the animal forms Thereupon Śiva ciented out of himself his female eneigy Siya- Pāı vatī then became the universal parents. The Universe of Rudia is called the Rodasi ( Tahit ), in which the law of male and female is operative Therein ENT: 18 the Father and great is the Mother, All species of living cieatures within the womb of the Rodasī ale under the contiol of Agni-Soma union of the two ·114 SPARKS FROM THE VEDIC LIFE parents. The gaiter EgT: give birth by differentiation to millions and billions of Rudras, but each is the offspıing of these Two Parents Each has its mouth or assimilation in the form of Vaiśvānaia Fue. The Vliśvānaia is the bodily Fire, the metabolic force possessing the essential characic.istic of assimilatioa and elimination : वैश्वानरमुखाः सर्वै विश्वरूपाः कपर्दिनः । नीलकण्ठा शितग्रीवास्तीक्ष्णदंष्ट्रास्त्रिलोचना. ॥ ३१५ ॥ विभज्य बहुधात्मानं जरामृत्युविजिता. । कीडन्ते विविधैर्भाव गान्प्राप्य सुदुर्लभान् ॥ ३१६ ।। एकादशाना रुद्रारणो कोट्योऽनेका महात्मनाम् ॥ ३२० ॥ एभि. सह महात्मानो देवदेवो महेश्वरः। भक्तानुकम्पनो भगवान्मोदते पार्वतीप्रियः ॥ ३२१ ॥ ( वायु पु० अ० १०१) In Vedic symbolism we have the formula : यतयः- मुनयो वातरशना. = सप्त ऋषय = असत्प्राणा । The Yatis aic the Piānic forces, which start those whuling movements that tend to evolve individuating centies They are gudled by Vāta on the Maiuts, viz. the Seven Plānas that are associated with each India on मध्य प्राण As वातरशना मुनय. they are like young boys who have not yet donned the robe The 10be is the enveloping principle, that which gives birth to faqfari, 01 tlc Sun as the archetype of manifestation. In the Puiānas these Munis ticad the path of fagfat. They are cicated by Brahma as सन, सनक, सनन्दन, सनातन, सनत्कुमार, सनत्सुजात and कपिल. They ietue to the forest and do not enter the householde's life. Theieupon Prajapati creats another host of Seven Sages, viz. मरीचि, अंगिरा, अत्रि, पुलस्त्य, पुलह, क्रतु, वशिष्ट (शान्ति० 327. 61-65) According to the Satapathy those primal Rislus are only forms of Piānic encigy and as such are called Asat, in contı adistinction to the Bliūtos wlich nie Sat We have here three successive piinciples, viz. Asat, Rishi and Piana Thc three are inter-related or vil tually different forms of one and the same principle, viz the Vital Aius as Yatis. Toil (श्रम) and Austerity ( तपस् ) are the Yatr's way for creative endeavous ; they wear thernselves out (अरिषन् ), with whirling movements as a troupe of dancers. The Yatis aic cssential in the scheme of creative movement, There are seven Deyas whom Aditi genciatcil सप्तभिः पुत्रैरदितिरुपप्रैत्पूयं युगम् । (ऋ० १०७२।६) Each Deva has a Yati or Muni associate to complete his cieative work मुनिर्देवस्य देवस्य सौकृत्याय सखा हितः । (ऋ० १०११३६।४) ·10. THE ONE RUDRA AND THE MANY 115 As one, this Muni of matted locks is the same as Rudra-Śiva, called Dhūijati But in his manifold from He becomes Sapta-Muni or Ekādaśa-Rudra. This Yatı is called aaraa ( 80193814 , 1 e. impelled or inspired by the gods. As Mahādeva, the gods wait upon Him and adore Him. The matted locks are his rays, or ladiation, also called start or sfoss, the element separated from Him and utilised in the creative process. THE SALAVRIKAS India cast away the Yatıs to the Sālāvſikas. This was a Vedic motif. In the Purāņa it is said that Śiva as the great Yati vanquished the Salāvſikas, which had been cieated by Indra as quickeneis of differents units ( fearai stua:) and made them over to Rudia (Halivamśa, II 72-31). This is reminiscent of the Rigveda, dat afarul a stă fed (VIII 3 9), 1. e India assigns to the Yatis the function of the individul distuibution of treasures, where is the same as Vasu, and धनेहिते is equal to वसुधान (cf. रत्नधातम function of Agni), 1eferiing to the creation of each new life with the help of Vasus, who compi ise the triple principles of Life, Mind and Matter. 191ge of the Rigveda is the same as istiqa of the Purāņas. Tett is a house ( TE, GH) diu euch human body is tieated as an abode in which prut or Life 1esides as a guest and waxes ( वर्षमानं स्वे दमे ऋ० ११११८ जुष्टो दमूना अतिथिर्दुरोणे, ऋ० ५।४।५ ॥ स दर्शतश्रीरतिथिगृहे, ऋ० १०६१२) Life-Puinciple is spoken of as a lion (fara ), a tiger (ra), or a hyena ( Harga ). These are the royal beasts of the foi eset, feeding on flesh and blood Food eaten is converted by the bodily file into secretions and one of them is blood. Blood is the symbol par excellence of Life, or Piāna, the Rajas or or Akshara functioning in the body The colour of Rajas is red, and so is that of blood, the secretion rich in ied corpuscles. It is the solar rays that transmit the ruddy element to the blood. The lion is the animal feeding on the sap of life, the blood. The bodies of all creatures or animals are made of the five material elements of which earth is the most conspicuous. Life consists in the mutacle of blood flowing inta the arteries and veins and satulating the body with rejuvenative potency. भूम्या असुरसुगात्मा क्वस्वित् । (O 8189818 ) •What is the source of the blood of earth, the life, the spirit ? This biological query holds the key to the mystery of life. The conversion of water into ·116 SPARKS FROM THE VEDIC FIRE blood, and of blood into the seed that cicates life, and of that sccu again into mind-these are the auch mysterics. The principle of encigy within each body feeding on the blood of the earth is metaphorically spoken of as the Lion, which is the same as the Hyena from the point of view of #jinbulism. Both feed on blood oi the life-sap. Both live in the forcst and are ſiendly to the Yatı or the forest recluse. The lion is an attendant of Siva. कैलासगौरं वृषमारुरुक्षोः पादार्पणानुग्रहपूतपृष्ठम् । अवेहि मा किंकरमष्टमूर्ते. कुम्भोदरं नाम निकुंभमित्रम् ॥ ( रघु० २।३५) Of the Ashtnmūitis of Śıva, 1. c Mind Life, Mattei (717-710|1977-027a ), the five gross clements are symbolised by the lion He is a moslation of Śivil, and the whole fratei uity of lions (known as Arattat fetar, Väyu 101 291) chainel to the pillars in the shiines of Śiva, repiesent so many manilestations of Rudia. Agni-Rudia has transformed himself as so many lions oi hyenas यद्वै सहस्र सिंहानामीश्वरेण महात्मना । व्यपनीय स्वकादेहारक्रोधास्ते सिंहविग्रहाः ।। वैश्वानरमयै. पाशैः संरुद्धास्तु पृथक पृथक् । (वायु० १०१ २६४-२६५) Tlius each centie of individuation is i lion of hyuna feuding on blood and flesh. The Yatis are also foi ms of Rudia, the innumerablo turning spials or vortices of one basic energy, which is symbolically the same as so mnany Ganas or Piamathas of Rudia of cvery conceivablc form They ac together known as the Sata-Rudias. Each human oi animal body is the abole of one Yati, oi Rudra, or his sei vant one Sıhha, o one Sālāvệıkar. The Onc cosinic divinc encigy of Rudra becomes divided into the many Rudias or Sālāvșikas Each of these hyenas holds in his mouth the triple Yatis, 1. c. the tuipartite lifc-principle of Manas, Prāna and Vāk, i. e. Mind, Life and Matter.

·11 ASHTAMURTI SIVA (अष्टमूर्ति शिव) Kālıdāsa iefers to Siva under the name of Ashtamültı: अवेहि मा किंकरमष्टमते. कुम्भोदरं नाम निकुम्भमित्रम् । ( रघुवंश २।३५ ) In the finst veise of the Mālayıkāgaimıtıa he iefers to these eight forms of Siva moic explicity: अष्टाभिर्यस्य कृत्स्नं जगदपि तनुभिविभ्रतो नाभिमान. । Thesc eight forms are enumeiated in the invocation to the Abhijñāna- Sākuutala diama: या सृष्टि. स्रष्टुराद्या वहति विधिहुतं या हविर्या च होत्री ये द्वे कालं वित्त श्रुतिविषयगुणा या स्थिता व्याप्य विश्वम् । यामाहुः सर्वबाज प्रकृतिरिति यया प्राणिन प्राणवन्त प्रत्यक्षामि प्रपन्नस्तनुभिरवतु वस्ताभिरष्टाभिरीश ॥ In the light of this veise the eight ru enufest (ST2447 ) forms of Śiva are as follows: 1. या सृष्टि. स्रष्टुराद्याः-This 1cfcis to आप., Watel, as produced by Prajapati in the beginning of creation (अप एव ससर्जादौ तासु बीजमवासृजत, Manu,) आप, अम्भस् , सलिलं, समुद्राः, ऋतं-all these weic 1egarded more on less as synonymous concepts and described with gicat elaboration in the lyings of the Rigveda The Waters as the primeval Mothes gave birth to Agun ( तमिद् गर्भ प्रथमं दध्र पापो यत्र देवा. समगच्छन्त विश्वे, Rig.x.82.6). 2. agfa fafaradi graui-This iefers to Agni as the beuler of oblations offered in the yajñas. 3. या च होत्री-This tefers to the saciuficer (Tajamāna) who offers oblations. The Eteit is also called alera ou TIETT, siuce it is hc who as Ihr becomes initiated in the Yajha. 4-5. ये कालं विधत्तः-This refers to the Sun and the Moon, the two gods regulating time as the year and the months. 6. श्रुतिविषयगुणा या स्थिता व्याप्य विश्वम्-This 1efers to the all-pei vading Akasa, having sabda as its attribute. 7. यामाहु. सर्बबीजप्रकृतिरिति-This 1efers to Earth as the mother of all the seeds, which are its modifications. 8. gat Atfurat: atuart:--This refers to All, which is the obvious source of Breath. - ·118 SPARKS FROM THE VEDIC FIRE The above eight forms aie clearly divisible into thiec categoi ics, viz (a) the Five Gloss clements, (b) Sun-& Moon, and (c) Hotii Thesc eight are specifically stated to be insti umcntal 11 manilustation Wheloveitlicie is a "body" oL coliciete organism enshrining Liſe, the above eight ſoums must be csscutinlly piesent there. The aggiegation of these cight 1cpiesents the immutable law of manifestation. In Vedic terminology these eight foms coliespond to the eight Vasus. Why arc the Vasus so called ? To this question, the answer is- एते हीदं सर्व वासयन्ते । ते यदिद सन वासयन्ते तस्माद्वसव इति । (शतपथ १०६।३।६), e as means the cicated cosmos, "This all”, as 10 girareTfAC Har The whole would with all its individual objects takes foun or visible shape though the agency of the Vasus, and hence the latcei ale so namel. What these Eight Vasus aic, is also recounted in the saine pessige. कतमे वसव इति । अग्निश्च पृथिवो च वायुश्चान्तरिक्षं चादित्यश्च द्योश्च चन्द्रमाश्च नक्षत्राणि चैते वसवः । (शतपथ ११।६।३।६) Here Prithivi, Agni, Vayu, Dyauh, Sülya and Chandia aic clearly named, but transet and 727 for do not seem to tally with the list of Kalidasa. As a matter of fact after stands for 414, since the wateis aie stoicd up in the all's mid-region before they fall to the carth • अन्तरिक्ष वाऽप्रपा सधस्थम् । (शतपथ ७।५।२।५७) Similary 78777 is that which is not 47', an etymology approved by Pānini VI 3 75, foi ming the word not from the 100t CT but with the negative particle added before m. is temporal power, the opposite of which is at, referiing to spiiitual authority Therefore Harfu of the above list of the eight Vasus stands foi el, as is also clearly stated in another Vedic text : ब्रह्मणो वा अष्टाविंशो नक्षत्राणाम् । (तैत्तिरीय ब्रा० ११५३६४) Of the above eight foins of Śiva or the Vasus, there are thiee groups repiesenting the three principal clements of manif estation They are : I. भूतमात्रा = पृथिवी, जल, तेज, वायु, आकाश, II. प्राणमात्रा = सूर्यचन्द्र, symbolising प्राणापान, the hot and cold aspects of the same vital power. III. प्रज्ञामात्रा = मनस् also called यजमान or दीक्षित ब्राह्मण in the Puranas. According to the sitapath, Fat TETET FEI XIV 6. 1. 7), and also fait UCHTETET ETA (XII. 8. 2. 4).

·11. ASHTAMURTI ŠIVA
119
-
Just as the Yajamāna is the focal centre round whom the sacrifice is
olganised, similaily Manas is the primaiy principle, the first-born of the cosmic order :
तपसस्तन्महिजायतैकम् । (Rv x. 129. 3)
कामस्तदग्ने समवर्तताधि मनसो रेतः प्रथमं यदासीत् । (Rv. x. 129. 4)
The mind forms the individuating centie in the lap of tbe universal or
Parameshthi, and thus commences the cosmic Yajña. It is the primary principle to
take root in the process of manifestion, from which all else sprouts.
The Pulānas designate the यजमान as दीक्षित ब्राह्मण-
आत्मा तस्याष्टमी मूर्तिर्यजमानाह्वया परा । दीक्षितं ब्राह्मणं प्राहुरात्मनं च मुनीश्वराः॥
( लिंग पुराण II 12. 43-44 )
They in fact provide a new version of the ancient Kumāravidyā which had
its 100t in Vedic thought and was much claborated in the Biāhmanas Within
each organism wheie Life becomes manifest there inheres a sleeping Babe ( ei ara
शिशु-ऽयं मध्ममः प्राण, बृ० उ० २।२।१). The pulsation of life is conceived of as the
awakening of this 'Wonderful Child' (feafery, Rv X. 1.2 ) which is also giaphically
described as his weeping ( रोदन, Satapatha. VI 3. 1. 10 ) This child is Agni, also
identified with Rudia :
यो वै रुद्र सोऽग्नि. (शतपथ ५।२।४।१३)। एष रुद्रो यदग्निः ( तैत्तिरीय प्रा० १११३८-६)।
Why was Agni called Rudra ? The ieason lies in the etymology of
रुद्र--यदरोदीत तस्माद्रुद्रः, 1 e. Agni becomes afflicated with hungel (अशनाया ) for Soma
which is its food, and this is comparable to the cuying of the child for food
(Satapatha, VI 1. 3 10). Both becoine quiet when satiated, but that is only
temporary, and the need fol food ietuins again and again so long as life lasts.
Agnl 1s अन्नाद and Somaa 1s अन्न; deprived of सोम Agnt becomes घोर, wheieas
provided with सोम it becomes शिव,
In the Brāhmanas Agni is said to have eight names •
तान्येतानि अटौ ( रुद्र शर्व. पशुपतिः उन अशनिः भव महान् देव. ईशान. ) अग्निरूपाणि । कुमारो नवमः ।
(शतपथ ६।१।३।१८)
The
These coricspond to the eight forms of Śiva mentioned carlier
Mālkandeya Puiāna has the following ve ses
प्रादुरासीदथाङ्केऽस्य कुमारो नीललोहित । रुरोद सुस्वरं सोऽथ द्रवंश्च द्विजसत्तम ॥ ३ ॥
किं रोदिषोति तं ब्रह्मा रुदन्तं प्रत्युवाच ह। नाम देहीति तं सोऽथ प्रत्युवाच जगत्पतिम् ॥ ४ ॥
रुद्रस्त्वं देव नाम्नासि मा रोदीधैंयमावह । एवमुक्तस्तत. सोऽथ सप्तकृत्वो रुरोद ह ॥५॥

·120 SPARKS FROM THE VEDIC FIRE ततोऽन्यानि ददौ तस्मै सप्त नामानि वै प्रभुः । स्थानानि चैषामष्टाना पत्नीः पुत्राश्च वै द्विज ॥ ६ ॥ भवं शर्व तथेशानं तथा पशुपति प्रभ । भीममुग्रं महादेवमुवाच स पितामहः ॥७॥ चक्रे नामान्यथैतानि स्थानान्येपाञ्चकार है । सूर्यो जलं मही वहिर्वायुराकाशमेव च ॥ ८ ॥ दीक्षित ब्राह्मणो सोम इत्येतास्तनव क्रमात् ॥ ६॥ ( मार्क० पु० अध्याय ५२) (1) शर्व-पृथिवी मूति [ = सद्योजात] (2) भव-जलमूर्ति [ = वामदेव ] (3) रुद्र-अग्निमूर्ति = अघोर (4) उग्र-वायुमूर्ति [ = तत्पुरुष] (6) भीम-आकाशमूति [ = ईशान ] (6) महादेव-वन्द्रमूति (7) ईशान-सूर्यभूति (8) पशुपति- यजमानमूर्ति The cight names of Agni anıl the ciglit fouins of Śiva coliespond as follows: The fast five aic the gloss material elements, the next two icpresent the equal polarity of St und 977, and the last one stands for the inind o consciousness. According to the Upnishadic statement the manifestul life in the organisin coinpiises thiee principles. एतन्मयो वाऽअयमात्मा वाडमयो मनोमयः प्राणमयः । (शतपथ १४॥४॥३॥१०) The वाङमय is the same as भूतमय, for वाक 1 शब्द is the attribute of आकाश, which is the subtlest of all the incterial elements and is taken as the symbol of all matter In modern teims we many understand the cight forms of Siva as follows: (a) Matter-भूतमात्रा = पृथिवी, जल, तेज, वायु, आकाश (b) Lifc-प्राणामात्रा = प्राणापान on सूर्य-चन्द्र (c) Mind-प्रज्ञामात्रा = मनस् , also callel होत्री, यजमान, 01 दीक्षित ब्राह्मण, ब्रह्मा All bodies with organised Life ale colstitillel of the five filenants of Matter, encrgised by the dual vital loicc of flu and TF, and illumınců by the principle of Mind on Consciousness, 1 0 मनस् 01 बुद्धि 01 संज्ञा, which is twofoll, viz विज्ञान and प्रज्ञान. These thec factors coulasced into onc, like the three Cities (Tripura) pieiced by a single shaft of Ririlib, mike up the manifest form of Ashta mūıtı Śiva The conception of the Ashtinūti is allel to that of the Sarabha-müti Saiabha was believed to be a fabulous animal with eight logs (cf. Meghadūta I 54, on which Mallınātha comnicnts, शरभा अष्टापदभृगविशेषा) It 1s mentioned .

·11. ASHȚAMŪRTI ŠIVA 121 on in the Mbh. in an ascending series comprising a dog, a leopard, a tiger, an elephant, a lion and a Sarabha (Santipa1 van, 117, 33-34. 41-42, also Aranyakaparvan 134. 14, Poona edn) The Sarabha was said to be an Utpädaka animal, 1. e. having four normal feet and. four the back projecting upwards (ऊर्ध्वपादचतुष्टयः, शब्दकल्पद्रुमकोश ). Such an animal does not exist in nature ; it was a symbolical conception. Under अष्टमूर्ति the शब्द-कल्पद्रुम makes a significent statement on the authority of the Kālıkā Pūrāna that the eight forms of Śiva are the eight feet of his Sarabha. incar nation ( एता. शरभरूपिशिवस्याष्टपादा. इति कालिकापुराणम् ). Of the yocyfa there are two categei ies : (a) Easthly-पृथिवी-जल-तेज-वायु (b) Celestial-आकाश-प्राण-अपान-मन weie. The first four forms are gross and touch the earth or visible creation, as it The next four forms are subtle and symbolise the upper feet, pointing to the invisible source of manifestation ऊर्च and अध: a1e not spatial conceptions, but relative levels of reference, 3750 denoting the abstract and secret, and get the material visible extension of the world. The Gita speaking of the ऊर्ध्वमूलम् अध शाखम् cosmic Aśvattha Tiee points to the same meaning The World Tiee has its roots in the Divine Essence or Godhead and its branches in the formal manifestation of these worlds. In cult-worship the Pāśupata teachers translated the specyfã doctrine into the goegfoqat ritual, 1. e. worshipping Śiva by offering eight handfuls of flowers, and thereby meditating on his eight forms : पुलिनपृष्ठप्रतिष्ठितसैकतशिवलिंगा च भक्त्या परमया पंचब्रह्मपुरस्सरां सम्यङ मुद्राबन्धविहितपरिकरां ध्रुवागीति- गर्भाम् अवनि-पवन-दहन-तपन-तुहिनकिरण-यजमानमयीः मूर्ती रष्टावपि ध्यायन्ती सुचिरमष्टपुष्टिकमदात् । (हर्ष- चरित, प्रथम उच्छवास) The Linga Putāna elaborates the Ashtamūrtı doctiine as an item of the faith of the Pasupata teachers, and recounts the eight names शर्व, भव, पशुपति, ईशान, भीम, रुद्र, महादेव, उन, with a slight tiansposition as compared to the मार्कण्डेय पुराण list (Linga Purāna, II 13) It places 54 at the end, identifying the same with प्रात्मा, यजमान and दीक्षितब्राह्मण-- आत्मा यो यजमानाख्यः सर्वभूतशरीरगः । मूर्तिस्पस्य सा ज्ञेया परमात्मबुभुत्सुभिः ॥ (Linga P II. 13 17 and II. 13. 26-27). 16 ·122 SPARKS FROM THE VEDIC FIRE Kālıdās also refers to the supieme position of su amongst the gocyfats in the Raghuvamsa v 4, where the original reading was यतस्त्वया ज्ञानमशेषमाप्तं चैतन्यमुग्रादिव दीक्षितेन, as preselved in the commentaries of Vallabhadeva and Hemadii. Hennaili 1 Poticing this says, 'यथोग्राद् दीक्षितेन यजमानेन चेतना प्राप्यते । दीक्षितो हि प्रथम चेतना जुहोति । पुनरुनादनुप्रवेशात्ता भजत इत्यागमः । अष्टमूर्ते. स्वमूर्तिभेदेन नामविभाग.। तद्यथा। सूर्ये रुद्रः। जले भवः। भूमौ शर्वः। वायौ ईशानः। अग्नौ पशुपति.। आकाशे भीम, । दीक्षिते उग्रः। चन्द्रमसि महादेवः । इति दीक्षितस्य उन इति संज्ञा ।'

·12. PURĀŅA-VIDYA in The well-known dictum of the Putānic lore is contained the line stagrageruttui ad teadaIt gives the key to understand the intimate relationship between the Purānas on the one hand and their sources, the Vedas on the other. The Vedas hold the key to the Puiānas. It appeais that the two existed side by side In the Viātya Sūkta of the Atharyaveda mention is made of the Itıbāsa-Puiāna tradition along with that of the four Vedas. There is also a verse in several Purānas: पुराणं सर्वशास्त्राणां प्रथमं ब्रह्मणा स्मृतम् । अनन्तरं च वक्त्रेभ्यो वेदास्तस्य विनिःसताः ।। (Matsya, III 3, 4). It makes Purāna to be the most ancient o primeval tradition amplified in the Vedas subsequently Biahmã is the source of both of them, ie. either of them owes its origin to an identical source which fulfilled itself through varying media of expression. The Vedas are not texts on history or social conditions; they are a veritable storehouse of cosmic knowledge, Srishti Vidyā, the main and foremost topic which is conveyed through a vast and varied symbolism. There is no system in them of dialectic philosophy, but a discipline of metaphysics. Symbols are the language of metaphysics as words are of philosophy The lexical meanings of words are therefore inadequate for the understanding of the Veda; it is essentially the language of symbols that unlocks the real siguificance of Vedic thought, Gau, Ašva, Samudra, åpas, Sürya, Chandra, Agni, Ratha, Sindhu, Saras, Chumasa, Adri, and hundieds of other such symbols were present in the thought of the Seers and the fullest use of their dynamic symbolism was made by them. The Vedic legends are eloquent with the language of symbolism It is difficult to grasp the full significance of the words unless the symbolical reference is captured and visualised The Vedas aim at expounding of course in a special technique-so many aspects of cosmology and cosmogony, expressed in terms of Devas, Lolcas, Vak, etc. There are'a number of points of view called Vidyās: afafael, quifqeti, Fafael, fateufae, trafireifast, at fargeri, EUFFETT, FREY- यणविद्या, समुद्रविद्या वाक्-विद्या, परमेष्ठीविद्या, ऋत-सत्यविद्या, तपोविद्या, विश्वकर्मविद्या, यज्ञविद्या, ऋत्विज्-विद्या, देवविद्या, सोमविद्या, त्रि वक्रर्मानद्या, ब्रह्मविद्या, अश्वत्थविद्या, ब्रह्मौदन-प्रवय॑विद्या, देवरथविद्या, Brfafafqet, अश्वमेवविद्या, गोविद्या, वसुविद्या, रुद्रविद्या, आदित्यविद्या, संवत्सरविद्या, पुरुषविद्या, वयुनविद्या, लोकविद्याँ, ·124 SPARKS FROM THE VEDIC FIRE चयनविद्या, दर्श-पौर्णमासविद्या, पर्यकविद्या, हृदयविद्या, स्तोमविद्या, अक्षरविद्या, क्षरविद्या, असुरविद्या,. नागविद्या, पुष्करविद्या, वेनविद्या, गन्धर्वविद्या, यक्षविद्या, सलिलविया, रात्रिविद्या, अर्णवविद्या, रोदसीविद्या, व्योमविद्या, यमविद्या, पितृविद्या, सूर्याविद्या, मनुविद्या, अम्भोविद्या, अमृत-मृत्युविद्या, सदसद्विद्या, रजोविद्या, परावविद्या, अहोरात्रविद्या, स्वाहाविद्या, स्वधाविद्या, वषटकारविद्या, आभु-अभ्वविद्या, सुपर्णविद्या, छन्दोविद्या, प्रमाविद्या, प्रतिमाविद्या, महिमविद्या, शुक्रसृष्टि-विद्या, त्रिपुरविद्या, प्राणविद्या, विराज-विद्या, ऋपिविद्या, आज्यविह्या, ऋतुविद्या, दक्षविद्या, दक्षिणाविद्या, द्यावा-पृथिवीविद्या, वराहविद्या, शिपिविष्टविद्या, कूर्मविद्या, धर्मविद्या, गुहाविद्या, अजविद्या, तानूनप्त्रविद्या, पाप्रीविद्या, तिस्रोदेवी विद्या, आत्मन्वीविद्या, त्वष्टविद्या, ब्रह्मणस्पतिविद्या, बृहस्पतिविद्या, इध्मविद्या, गायत्रीविद्या, अथर्वविद्या, नाकविद्या, गोपाविद्या, अय.केशिनो-विद्या, शाकरोविद्या, त्रेताग्निविद्या. गृहमेघ- विद्या, आयुष्टोमविद्या, गोष्टोमविद्या, ज्योतिष्टोमविद्या, गणपतिविद्या, यज्ञ-ओपविद्या, मरुद्गणविद्या, सप्तस्वस्विद्या, साकंजप्राणविद्या, सप्ततन्तुविद्या, त्रीणिज्योतीपिविद्या, देव्याहोताराविद्या, ग्रहविद्या, राजविद्या, वाजविद्या, दिक्- स्वस्तिकविद्या, पशुविद्या, अग्नीषोमीयविद्या, मातरिश्वविश्वा, सरस्वतोविद्या, प्राम्भूरणीविद्या, चमसविद्या, द्रोणकलश- विद्या, उखासंभरविद्या, उर्वशीविद्या, शकटविद्या, अपराजिताविद्या, चित्रशिशुविद्या, जातवेदविद्या, दैवासुरविश्या, पवमानविद्या, इष्-ऊर्ज -विद्या, सावित्रविद्या, etc An account of these Vidyās is spiend in the verses of the Rigveda ; the othei Samhitās and the Biālınanas have adicu nucli to their clarification and understanding. One ought to be prepared to acchon with a complex but well understood system of symbolism which is the pre-eminent feature of Vedic expiession. All these loics have onc common objective, viz. to explain the cosmic processes of creation and dissolution as witnessed though the triple forms of Life, Mind and Matteı. These in the symbolism of the mantins aie Prāņa-Manas-Vāk iespectively, which constitute the Yajña through thic tending of the Three Fires and the invoking of the Three Deities, Agni-Vāyu-Aditya a triad which proceeds out of one common source, the basic fire or Encgy- एक एवाग्निर्बहुधा समिद्ध। Agni is the First-born of the Cosmic Order : अमिहि नः प्रथमजा ऋतस्य (RV X. 5-7). Agni is the immortal divine Essence amongst moitals : मतेष्वनिरमृतो नि धायि (RV.VII. 4-4) अयं होता प्रथम. पश्यतेममिदं ज्योतिरमृतं मत्येषु (RV. VI. 9.4.) स मत्येष्वमृतः प्रचेताः (RV VI 5-5) In the creative process of Life, Agni is being produced every day and every month. अहरहर्जायते मासिमास्यथा देवा दधिरे हव्यवाहम् (RV. X 32-3). Agni Vidyā is the key to all other lores. Each Vidyā is one aspect or point of view of the cieative process. It can be verified in the cosmic rcfcrencc (Adhidaivatam), as well as realised in the individuated aspect of the human body (Adhyatmam).

·12. PURĀŅA-VIDYA 125 Taken together these Vidyās formed part of the one supreme Vidyā, viz. Prajapati-Vidyā which is the same as Visvarūpā-vidyā 01 Srishta-Vidyā. When one examines the Purāņas, one finds that they fulfil the dictum of Veda-Upabrim hana, which they had accepted as the over-all ideal of their art. These varied Vidyās of the Veda are together equivalent to Sarga-Pratisarga of the Purāna Pañca-Lakshana definition. Sarga is creation and Pratisar ga is dissolution. Both ale sides of the same medal, the unfoldment and withdrawal of a single roll, the downward and upside movements of a single wheel, and the expansion and contraction of the same measuied rhythm, which is Life or Prāna, defined as suite 797-FEITURA (Satapatha, VIII 14.10). Cosmization is rhythmization. Life is the outcome of cosmic pulsation, the product of the union of mind and matter A disquisition on the cieative process of Life (Piāna) is Veda-Vidyā, Prajāpati-Vidya, Yapra-Vidyā oi Sarvatsar a-Vidya which is the same as Surya-Vidyā The same tiuth is probed under several names Thus is comprehended under the general title of Sarga-Pratisar ga Vidyā in the Puiānas It seems that the original Puranic tradition, to which the earliest 1eference occurs in the Vrātya Sūkta (Atharva, Kānda XV) was complised of the Sarga-Pratisar ga statement which was cast into the form of legends built up by an extensive borrowing or adaptation of the Vedic symbols. An intensive analysis of the existing Puānas in respect of their great legends and their comparison with the Vedic Vidyās offers a sevealing commentary. It would require a magnificent study to demonstrate the full truth, of this statement It may do for the piesent to record some examples. The Vedic thesis about cieation is that the One becomes the Many : एक वा इदं वि बभूव सर्वम् । The Reality oi Essence ab intra is One without a second (geharreater), but becomes manifold (69) in its cieative formulation. The ante principium stage is called Guha, (yet), the Cave in the Rock, in which the Darkness inheres as the puinciple of Rest, Stasis or Sleep. This is the same as the legend of Seshaśāyi-Vishnu Vişpu is the supreme deity. He rests on the coils of the Cosmic Dragon, who is Ananta, the Infinite substratum of the divine power that becomes active in the cosmos. As stated in the Mārkandeya Pulāņa, goddess Nidra, the principle of Sleep, is invoked by Brahma in the beginning and when she is expelled from the body of Vishnu, the Deity awakes (Mār. P. 81 53-70) Vishņu rests in the great ocean, which conception makes use of the Vedic ·126 SPARKS FROM THE VEDIC FIRE cosmos. symbol of the Samudia, the primeval ocean of energy whose waters become this The universe is but one Diop from that infinite source : Serat F (RV. X 17 II) It has been the moistening source of life through the acons that were carly and that will follow Vishnu and Ananta aic the Avala and Para aspects of the same Reality There aie numerous iefciences to the Purāvarx Vidya in the Rigveda : प्रव. परेण पर एनावरेण (I_164 17). अव परेण पितरं यो अस्यानुवेद पर एनावरेण (I. 164.18). ये अर्वाञ्चस्ता उ पराच पाहुये पराञ्चस्ता उ अर्वाच आहुः (I. 154. 19). In the Nāsadiya Sūkta, we have icfcience to Parastāt called Paryati and to Avastāt called Sradha, the higher primciple which contiols, and this low ci world which is the extei naliscd conciete form (FET) of primordial matter. In X. 82.5 we find the परमधाम, मध्यमधाम and अवरधाम mentioned togethei; in x. 81. I the Avaras permeated by the Prathama , and in X. 129. 1 the Para with Apara or Arara implied as its opposite. The conception of Vishnu and Sesha is the Purānic version of the Purinaravidyā, the absolute and relative aspects of one Reality manifesting in the Infinity of Wateis (9.), the Samudia, which is the abode of Visliņu-Nārāyaṇn. As stated in the Năsadiya (X. 129, 3) the principle of iudividuation came into existence as the outcome of Tapas (TYHETHEATERA) symbolising, as explained by Griffith, movement, liſe, and thought. This was Manas, mind, whose seed and geim is desne (+14). In Puiānic symbolism Vishnu is identified with Manas, the principle of Sattva (ucarei seifar: #7:), and his son Pradyumna is regarded as an incarnation of Kāma Vishnu is the same as Parameshtlz Prajāpati whose abode is the ocean (FEC), and Parameshthi is said to perform the Kamapra Vajfu which unfolds itself as the cosmic egg floating in the primeval occan for one year, a reference to the identity of the cosmos and the annual wheel of Tinc that crcates it. Yajfilavidya, Prajapati-vidyā, Sarvatsara-vidyā are identical: संवत्सरो वै यज्ञः प्रजापतिः (शतपथ १११११११). स वै संवत्सर एव प्रजापतिः (श० शा॥३५; ऐ० ४।२५). The Samvatsara is a unit of infinite Time, 1t 15 thc ievolving wheel of Time, Sanvatsara is the same s Maha-suparna, the Great Bid flying on its two wings. अथ ह काऽएष महासुपणं एवं यत्संवत्सरः, (श० १२।२।३।७).

·12. PURĀŅA-VIDYA 127 3 In Vedic symbolism Sürya is called both Sanvatsara and Suparna. This Bird is the vehicle of Vishnu, Garuda or Garutman Suparna whose speed is that of the light in the Sun It is the rhythm of the solar orb which is manifesting as day and night (E171), the two wings of be celes ial Bud, that transports the Cosmic Deity, Vishnu, through Space and Time (EFFETHU TEST TEATTE, Bhāgavata, VIII, 3. 31). The great Vedic Chakra, which is the one wheel of the Solar Car (I. 164.2) is identical with the Chakra-Sudarśana of Vishnu. It is the principle of Time, in whose revolution all creation has its being and sees its end, Vishnu also symbolises the Avyaya-vidyā of the Veda. There are three Purushas constituting the veritable Trinity. They are Kshara, Akshara and Avyaya as follows: 1. Kshara-Matter, Five Elements (-: waffur alfa) 2. Akshara-Eneigy, Movement, Life (TIT, CET) Avyaya-Mind (-प्रज्ञानात्मा and विज्ञानात्मा) Vishņu is the highest deity of these three, he is Purushottama, Avyaya Parama Atmā. The three Purushas are the thiee Ātmans : 1. क्षर-भूतात्मन्- अवम 2. अक्षर-प्रारणात्मन्-मध्यम 3. अव्यय-प्रज्ञानात्मन्-परम or उत्तम The Avyaya is the substratum of all. The cosmic Tree called Aśvattha is Avyaya, a form of Vishņu himself. Vishnu is the 100t of this Tree and also its branches. The tree is ürdhvamulam and adhaḥſakham. Here ürdhva means the centre, root, also called Hridaya, which is the secret abode of the Creator (ukt). We get a bunch of appropriate terms for the unmanifest source of creation, viz गुहा, नाभि, गर्भ, उत्स, सानु, हृदय, ऊर्व, योनि, अनिरुक्त, अजायमान, अन्तः, पर, अव्यय, एक, नीड, कुलाय, उक्थ, अमृत, परोक्ष, अग्न, अमूर्त, and all are the same as क in कस्मै देवाय हविषा विधेम. क प्रजापति is the gicat gnestion (संप्रश्न, Rv x, 82. 3, ut dari TTTT TA grant a an LEEUFET 1). He is the Great Secret, the hidden souice of all Names and Forms (71469). In his dual aspect, He is both a revelation and a mystery, a light and a daikness, the One and the Many. This is the basic conception of Vedic cosmogony. In the Purāņas the Guha or Ka Prajāpati is called Vamana, the Dwarf incarnation, destined to become manifest as the cosmos which is His Virāt Rūpu. He assumes the cosmic form by taking three steps (Farfaramu, RV I, 154.2) : यस्योरुषु त्रिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा । - - ·128 SPARKS FROM THE VEDIC FIRE It is essentialy the Tridhāma vidyā of the Rigveda, which is also equivalent to the Sapta-dhāma-vidya (RV. I, 22. 16; X, 122. 3), the Tridhāna on the plane of Akshara and the Saptadhama on that of Kshara. In the language of numbers Vishnu is 1; in his thiee strides he becomes 10, 100, 1000, ci faarfar earnitair gearet CTERIU tar a fa, 'Lord of the lovely look, all things belong to thee: ten, hundied, yea à thousand are outweighed by thee' (RV. II, 1.8, Griffith's translation). The epithet Svanika 'having a beautıful fom' is the same as Vāma applied to Agni (RV, I, 164.1) and Vāmana to Vishnu. Agni is the Wonderful Boy and the Ancient Sage (वाम and पलित, I. 164. 1), and so Is Vishnu a युवा कुमार and बृहच्छरीर- बृहच्छरीरो विमिमान ऋकभियुवाकुमारः प्रत्येत्याहवम् (RV. I. 155.6). How the youthful Boy measures out his developed form? It is through praises (wafat:), the power of speech oi are or the three meties. It is like the diameter 01 the straight line emerging from the centre (UET, EFT) and creating a Mandala or circumference round itself which is thuice as big (faqahrupetar, RV. I. 154. 1; fagfifç farlafiti, I 154 4). The diameter is like the Rik verse and the ciumference the साम chant which takes thrice as much time to sing as the ऋक् to recite (तुचं साम). The rounded wheel (चक्र वृत्त) consists of four sectors of minety ench (चतुभिः साकं नवति hf RV. 1. 155. 6), that is the Chakra, or Mandala, or the solar oib or the Samvatsara Prajāpati, which is said to descuibe its course by inclining at every point towards the centre (स सर्वत्सरोऽभवत् सर्वत्सरो ह वै नामैतद् यत्संवत्सर इति, श० ११।१।६।१२). The Vāmana-Vishnu legend of the Pulāņas is essentially Vcdic: स हि वैष्णवो यद्वामना (श० ५।२।५।४)। वामनो ह विष्णुरास (श० १।२।५।५)। The Dwarf measuies out his Giant form in three strides. Vasu-Rudra-Aditya ale the thice steps, and so also Prithiri-Antariksha-Tiyanı, the thicc Lokas constitute the cosmic or Virat form of Pragāpati. The Dwarf is the same as the Fiely Spirit or Essence hidden in the Cave (77fa starfa) attaining to its true inhei ent greatness (afat) on the plane of manifestation. There are many other Vidyās in the Vedas amplified in the Purāņas. For example, the Daksha-Aditi-vidyā of RV. X. 72, is elaborated in the ſoim of the Daksha-Yajna-vidhvamsa of the Puranas Aditi as Infinite Nature is the Mother of Daksha (erfadenit la X. 72 4), but in the cicated cosmos Daksha as Prājapati is the director of Yajnia and thus father of that aspect of Aditi who 15 compiehended in each Yajna mandala. Daksha is the genius of creation and begets many daughteis, who are the mothers of the universe. But be slights Sati, the Que ·12 IURĀNA-VIDYA 129 Universal Mothci and his sacrifice assumnes a teuific moi tal visage and is abı uptly endod Each individual cffort cut off from the collective source suffers this disasiei The same Seti signifies Soma, and her husband Rudia is the awful Agni (etc afa). In the next buth she becomes Pāivati, daughter of Himālaya, the snow-covered mountain, where snow (fa) is the symbol of flowing Soma She and Siva both undergo tipas and are united as Agne und Soma in the Ardhanārīśvara foim which Callies cul thc cicative process anl begels Skanne 01 Kumar The igni-So.navidyā 18 Yanti rulya anl is equivalent to the Aidhanarīśavar a mreyja of the Purānas. Biologically cich female conceals within hoi the half-male form, and vice versa स्त्रिय सतीस्ता उ मे पुंस आहु (RV I 164 16) The F HIGH-starefaent of the Veda is cipi essive of dccp mearing Brahma as Agni is the Annālı, 'Eutei of Fool' its fooil is Odana , the Essence oi Energy, which activates its cwn centie, is its Brahmaudana, and all living organisms which assimi- 1.etc food also eliminate some iefuse which is the Pravargyu oi lejecled portion from the organisin This is the basic law of Life The catei of Pravargya is symbolised as Tirahia The univeisc is the outcome of the cheigy tiansformed by Biahman, ie the plate leaving (sfoss) of the food consumed by Brahman (afegman syft. The turahr is the divine agency which eats or collects the Yarrocchishta portion, in olhei words the inaterial would lost in the primeval ocean of infinite cncisy is liſted on rcsumed by the Boar The Puānas speak of several kinds of l'urähus, via TIFFATTE, FARTE, saate STARTTE and 59977 (RV. VIII 66. 10, which icfcis to the last forin) The Ädi-vrahu belongs to the Suuy im't-Prajāpati and Yazfit rä'a to thic Parume shtha-Prajapati, who is also called Reti ol Apo Manduln. To Sürya belongs thic Sveta vurāla, to Candia the Bruhnu rarāha and to Prithiri the 74 mi ha maha Thc पञ्चवराहको विद्या 1s closely clated to the पञ्चरात्र कामप्रयज्ञ of Parameshilli i rajapats by which the succession of l'anca Prajāpatis is brought into being (as given in the Satapatba, XI 1 6 1-20) The Vedic Prararyya Iruyā and the Purānic l'ar aha Vidyā cxplain cach other In a builliant description of the Yaravarāka, the Matsya Pulāņa calls him tarafadijau, 1e adoined by the hairy wboils of Pravargya (248 73), the hail 01 matted locks always being taken as a typical form of Pravargyú, which a living body thows out of itself. The most 1.poitant Tedu-vidyā is the Ayni-chuyana-vidyà, in which various fiic-altais aie baill foi the kindling of the Fuies in successive layers of bucks We get a dctailed description in the Yajurveda (Books XI-XVIII) and the Satapatha Biāhmana (13 ks VI V) The got thus kindled IS the mii aculous Kumia a (fx. fgry, RV X 12, also Satapatha X 1.3) This collesponds to the Kumāra- 17 ·130 SPARIS FROM THE VEDIC FIRE The poem janma episode of the Puiānas, to which the Matsya Purana devotes about 1500 veises (chs 145 159) in a literary style of giant stiength and beauty Kumārasa'kllava of Kalidasa is a magurtcent version of the Birth of Kumā in poetic style of the Puiānic legend, and both delive theil ich symbolism from the Vedic souices Kalidasa conceives of the both of thuco Kumāns, VIZ Skanda in the kumūrusumbhral, Ayu in the Trkrmo) vaſiya, ani lhata in the builānaśakuntelu Thcsc thuice togethe form a complete theme, cuitesponding to the Valic principle of Tumily Ol the Thues Pilles The Chite dyni is namel Chilla (तस्य चितस्य नाम करोति......चित्रनामानं करोति चित्रोऽसीति सर्वाणि हि चित्राण्यग्निः, श० ६।१।३।२०) It cou esponds to the statement of Kālulāsı about Skanila, catfeedi gaazjè Afida Tradat. (Meghalūta) The Śrtapathi Oplains in letail thu buth of Kimāla by the unio'n of संवत्सर with उषा-संवत्सर उस रेतोऽसिञ्चस संवासरे कुमारोऽजायत सोरोदीत् । तं प्रजापतिरजवीत कुमार कि रोदिषि .. तमप्रवीद रुद्रोऽसीति । तद्यस्य तन्नामाकरोदग्निस्तद्रूपमभवदनिर्वै रुद्रो Certárak ICT: (TO €181815-80). What it means cxplains the nature of Kumāta as Agul. The Adilya is the Prajāpati Agu depositing its scoil or warmth in the Dawn as it fills the sky daily That wuinth accumulates foi one year and becomes the Agni in the womb of mothei Euth This Agni is the cleanl Clull coming to life in plants and ticos The same lille manifests in the buth of the developel foctus amongst annals and men. It is the manifestation of Agni-Kumis on Chitra śiśu on the thiec plancs of Mattoi, Life and Mind, as seen in plouts, animals and men icsp_clively The Ashtanūti vidyā of the Puānas callal the Hau ira sırrija (Māik, 52 1-2) colicsponds to the Agnirī pa vidya of the Satapıtha, on the Chatrašiću conception of the Rigveda (\ 1 2), or muie specifically the buth of Kumāra and his motivating the cai (1 c the boily) कुमार नवं रथमचक्रं मनसाकृणो । एकेप विश्वत प्राञ्चमपश्यन्नवि तिष्ठसि ।। यं कुमार प्रावतंयो रथं विप्रेभ्यस्परि । तं सामानु प्रावर्तत समितो नाव्याहितम् ॥ कः कुमारमजनयद्रथं को निरवर्तयत् । क स्वित् तदा नो ब्र यादनुदेयी यथाभवत् ॥ (RV.X. 135 3-5). In the Rigveda also the Kumāra is fed in tlic mouth with sweet milk by the motheis (X 1 3) The mouif of the Buth of Kuināla supplies the key to many a legend of the Vedas and the Putānas Kumāro 15 gni, oi which is the same thing as Agu's son, and Agni is identified with Inutil, Piana, Manu and Brahman (Manu Smrli, XII 123). Kumāra is the gem of life in kuc and mures, in plants of earth and in womankind (RV. VII. 102. 2). The sced is ouginally one, a siogle branch, which on sprouting becomes manifolhi वि-शाख, (शाखाभिधा समाख्याताः षटसु वक्त्रेषु विस्तृता ॥ यतस्ततो विशाखो-सौ ख्यातो लोकेषु षण्मुख । मत्स्य १५७१२-३). It is exactly the Vedic conception of the defafar fazaifa (collesponding to the Five Bhūtas) together ·12 PURĀNA-VIDYA 131 of Agui p 59) with the sixth one called fadfaat, which is asia, 1. e thc immoital life-piinciple coupled with the material one. These refer to the six faces of Kumāra, whence he is called Shadanana in the Puiānas Analogous to this is the conception of Parcanana Suva, Śiva whith five faces, which as explained by the Vishnudhai mottara aie the five material elements To this is added the sixth mouth, viz Agni-Rudia oi the immortal faafia sifa. In the Tantias the five faces are the five material chakras and the sixth one the Ajna chakı ı which transcends the five Bhūtas, and which is the abode of Siva-Pār vati This is the gailand of lotuscs (95ACHT) worn by the Twin Aśvins anl also by India (Tāndya, XVIII 9 6) The Asyins alc Dyāvāpſthivi, the Universal Paients (fast), coliesponding to treat here), 01 to afa and ai facut ( #carargferat se, heta adargarar, gewarfafa sfatared ( पृथिव्यै ) पुष्करमादित्योऽमुष्य ( दिवे ), श० ४।१।५।१६ ). India and Kumana aie both forms India is boin obliquely from the side (fazat qraffavinifu, RV. IV 18 2), and so is Kumāra Skanda ( ari faari forsara: ga don gr. fary, HERT, 15). 1). Macdonell opines that this unnatural bith 'may possibly be dei ved from the notion of lightning bieaking fiom the side of the storm-cloud' (Vedic Mythology, In fact, it has reference to what is called the facertar tff, the transveise seveling line between Heaven and Earth (अध. स्वित्-उपरिस्वित्, अवस्तात-परस्तात्, Nasadiya Sakta RV. X. 129 5), between Urdhva and Adhas (Gītā, XV 1) where Urdhva means the centie and Adhas, the periphery oi Mahımā-Mandala of the cosmic Tiee. In other words Agai is thieeſold, Gārlu patyu, Dakshınāyni and Alavaniya, coriesponding to Prāna, the focal point between the two Clashing Rocks of Plāna-4pāna, as stated in the Katha-Upanışad अवं प्राणमुन्नयत्यपानं प्रत्यगस्यति । मध्ये वामनमासीनं विश्वे देवा उपासते ॥ (Katha, V_3). The Vyāna, is the same as the Dwulf i esiding in the cavity of the heart (Equyą), the invisible germ o1 centie of life within the body, also called the #4reu, the adamantine stone which pulverizes cycıything that collides with it, but itself 1 cmains inviolate (Chhāndogya, I 2 7) This point between the two extensions ou poles, is the oblique cay (facetatefra, 2797) from which Indra, Kumāla o Life proceeds to be boin or germinate. Whercas Dyāvā-Prthrvī, Heaven and Earth, 1 epi esent the head and the feet of the Purusha, the central point is the Eye, the Awakener of Life (satufay), which opens to the Cosmic Sun (salg a gu ET). Kālıdāsa, and so the Purānas, 1efer to the Ashtamisti form of Śiva (gale ar factaegă., Raghu. II 35) These comprise the manifest body of Śiva (stantag) and include Prithivă, Ap, Tejis, Vāyu, Akiśa, Sürya-C'handru, and Hotri Pirjamāra as enumerated in the ; fist veise of the Sākuntala Here we have the following three categories : I. The Five Elements ( TS)--Matter ·132 SPARKS TROMI THE VLDIC IIRE II प्रभुः। Sun and Moon, the symbols of Stor-Life III Hotr 01 77777, also called atfera, which is the Principle of Mini, thic centre on नाभि of each यज्ञ (मनो यजमानस्य रूपम्, शतपथ XII 8 2.4) The Ashtamiinte foi inculcates the law of manifestation by the focul integration of Life, Mini and Mutta into the form of a single Turslanura Fire These eight fou ms ale named as शर्व, पशुपति, उग्र, अशनि, भव, महादेव, ईशान, रुद्र, (तान्येतान्यष्टावनि- Elifu, 137 777 - 31a921, VI. 1 3 16), which are nopeateil in several of the Plans (Cf Malandaya, 1-9 5,7. EL XI po graf geRTA PTT पशुपति भीममुन महादेवमुवाच स पितामहः ॥) The Purānas, cilenil the symbolisen luthce by cu icon my Siva as Serbia mirti a mythical anımal with eight legs (81973), of wii ch loui (vl& AT, ST, 37 TA, Tarzt) cxtend upwards and foui (viz great, 767, a7, ry) project clownwards The Sarabha is a Divja, a form of Agni, the latter so culled because it is concealed in the Bhūtas and has to be discovered out of them Thus the Pulanic legends had a dchnitc obeclic, vi: cl.boration (STEET) of Vedic cosmogony into the crust of an extendel icligious symbolis n. The Vedic Sornavidyā 01 Trhoqatafaat is presented on the Silmnul, amanthanu legend, the Virāj dhenu vždya as the Prithu-l'orthivi duhind, the charge facer us the grego FTTE417 (uniting Vedic and Puranic vcisions), the prefer the afa-4 far as the Yukinya- Chyarana manlage, the Pitremlya is the curcimony of Sriclitha, the Savītie rily as the Savitri Satyavan lugenl (in which Satyuvin is Siryu as Sity encicy mnt (lestincil to be renovated in caclı Sumuuteur u Vujni), thic Tuponirlyū its tle I'r tus spread over the whole year the followers of which were known as the Thatenan); thic Vedic Pasu-vidyā as the loc of the Pūšu putas wlio icgarded Busipate Perś os tre supieme mechanism of liberalion The Manvinter vuiya wis o put of the alhorairit. vidyā oi Kāla rā la wluch was an important metaphy-ical doctae in the lucubration of the Samlıtās and the Upanishads The key to the Puranas lics in the unavelling of the Vedic syinbolism, and vice versa the Vedic syinbols find clarity of explanation in the Purānic legends : बिभेत्यल्पभुताद्वेदो मामयं प्रहरिष्यति । Veda should be supplemented with thic Itilāsu-Purāna tradition, which throws further light on the Vedic legends, myths or thought The Veilus iepi esent the snow clad Himalayan licights, and the Purānas are like the Ganga and her fcedeis which flow evenly on the plains and vitalıse the spirit and saturate the mind with them. A classified and comparative presentation of the Putānic material is a task awaiting olderly fulfilment It will save as a Inddel towards the scaling of the Vedia summit, & purifying sieve to collect the mead of the Vedas in the vats of our hearts.