Commentary on the Rig Veda

SECTION ONE (PAGES 83–117)

(Pages 83-88)

Topics of the Introduction in summary verses.

(Pages 83-84)

At the commencement of the work utterance of Victory to the Sole Self, who is the Lord of All beyond the Darkness, to Him as the Supreme Person who wears the embodiment of word-sound, again to the self-same source of the Veda, the abode of the Riks, the supernal Ether — thus the meaning of utterance of Victory thrice draws to itself the sense of salutation. Beginning with meditation on the Light of the feet or the abode of the Revered Sri Aurobindo, the revealer of the secret of the Veda, the writing of the work with the avowed object of opening the secret of the Veda is proposed. Different views of the contents of the Veda stated. The arrangement and division of the Vedas into two sections, kändas, accepted by those belonging to the conventional socio-religious institutions stated. Great regard for Acharya Sayana Madhava among the commentators mentioned.

(Pages 84-85)

Sayana’s commentary is the great basis for the moderns’ search for the history (of ancient India), for Westerners who embark upon the task of determining the meaning of the Vedas; their views regarding the Vedas, the Rishis, their socio-religious laws and institutions.

(Pages 85–88)

Here, Sri Aurobindo’s perception of the secret of the Veda. That secret is in the form of symbols through the peculiarity of the Language. Then mention is made of the real nature of the Rishi, the Mantra the Deity the Sacrifice and the Fruit (of sacrifice).

(Pages 88–90)

Introduction to the statement of objection raised by some moderns against our proposition of the Esoteric Interpretation of the Veda as not to be accepted.

(Pages 90–91)

Commencement of the criticism of the essential elements in the statements of the adversary. The three faults alleged by the opponent and reasons for the objection.

(Pages 91–94)

That the esoteric interpretation is opposed to the conclusions of historians arrived at by western scholars on the strength of researches into the history of mankind is the first objection. Answer to it with deliberation. The statement of Sri Aurobindo on the truth of the spiritual history of India cited.

(Pages 94–97)

How western scholars though desirous of straight-forward course decide with certitude the primitive or barbaric condition of the Vedic Rishis is considered. Even at this length of time the infatuation of the Indian followers of western scholars in their trodden track is not reasonable. It is necessary for these talented sons of India to enter into an examination of the thesis of Esoteric Interpretation with a desire for knowledge of the secrets of the ancient sages; otherwise, their critical learning will bear bitter fruit -- all this is mentioned with the strength of citations of Mantras and their purport.

(Pages 97-100)

Statement of the second objection. Criticism of the statement that the thesis of the Secret of the Veda is opposed to the traditional Commentary of Sayana. Citing the statement of Yaska about the threefold knowledge, the inconsistency in the Commentary of Sayana is noticed.

(Page 101)

That the Secret of the Veda theory is opposed to the conclusions of the Purva-Mimamsakas is the third and the last objection stated and answered.

(Pages 101-103)

The indispensability of Sayana-Bhashya for Vedic study is stated: its merits and faults mentioned and appreciation of the commentary.

(Page 103)

The fault lies in upholding the ritualistic aspect exclusively; the reasonableness of the Gita’s passage (condemning the Vedists).

(Page 104)

Statement of our own thesis; Rig Veda is the subject for consideration. The Mantras have a twofold meaning, the outer and the inner.

(Pages 104-108)

The system of usage of words with double meaning, nature of the language; the employment of words; the chiefly derivative nature of words, the nature of word-meaning and symbols.

(Pages 108-109)

Our use of the sanketa in a special sense here; after showing that ’Horse and others indicate ‘sirength’ etc. as in the instance of ’clarified butter is life’, the outer meaning being symbolic of the inner is expounded.

(Pages 109-111)

Outer sacrifice also is symbolic of the inner sacrifice. Consideration of the nature of Ritvik priest, sacrificer, sacrifice and its fruits. The expounding of the inner meaning of Hota and other Ritviks, clarified butter and other substances. Cow, Horse and other fruits (of sacrifice).

(Pages 112-113)

Mention of the seven vyährtis, Bhūh and others; of them Earth, the Mid-region of sky and Heaven form the threefold division of the worlds in the system of the Rishis; and this triple world is the outer symbol of the inner triple — all this is explained.

(Pages 113-115)

The true nature of the Gods who are the agents functioning in Conspectus-Rig-Bhashya Bhumika 191 the Universe, or the Cosmic powers (in the gross outer existence and in the subtle inner) is stated. The nature of Agni explained; similarly of Indra and others. (Pages 115-116) The true character of Soma and others.

(Pages 116–117)

Conclusion of the first Section with the translated passage of Sri Aurobindo, the seer of the secret meaning of the Veda).