Further lights : The Veda and the Tantra

THOUGHTS ON TANTRA

We propose to consider certain features of Tantra Shastra with special reference to Chandi, famous as Durga.

Upadhyaya is a Tantrika; he knows the art of propitiating the spirits-deities as he calls them—and averts certain sorts of evil that may otherwise befall his clients. Among other things, he knows and puts into practice with remarkable success a curious He casts a spell over a given area, definite and reasonably limited of course, and goes away, and that becomes a prohibited area for the cobra. This man’s method has nothing to do with the tact of the snake-charmer or the use of any material means to rope in or drive out the venomous reptile. An incident which took place just a few weeks ago would go to point out the character of the genuine magic, or we may add, of the occult significance of the phenomenon we would presently relate.

We may call it superstition, but it is a popular belief, quite often verified and therefore dynamic, that to kill a cobra is fraught with danger to the killer and to the household that is, or promises to become, its home or a resort of its frequent visitation. Now this happened in the house of my young friend’s sister; he returned here a fortnight ago after paying a short visit to his ancestral home. Thus, it is a firsthand report since he was present there at the time and mention of the details would repay the attention paid to it. The family with children has been living in the house for many years; but all on a sudden, one day a cobra was sighted within their lodging, to the annoyance of the inmates. Certainly there was awe, but awe with a dash of an almost religious sentiment. The hooded creature became a frequent visitor, unharmed, naturally unwanted. What was to be done? To their good luck, Upadhyaya in his itinerary had come to the township. When he was approached with the problem, he agreed to take up the question.

He sat for a while and did some ritual, very simple and formal, got up and said "I have done the thing, digbandha; the quarters are closed, the fence is completed, the enclosure is impenetrable." Next day, what took place was indeed amazing. The cobra did not turn up, but that itself may be accounted for somehow, as due to causes other than the magic of the māntrika. But the miracle of a mongoose running about in the house in place of the cobra, solved the problem of the family, while winning laurels for the Upadhyaya.

We can give by all means our own explanation, that the man was in contact with the spirit, kşudra devatā presiding over the cobra group, or some other explanation. The Tantrik says he consulted his goddess, she consented to help him. Whatever way we look at such a phenomenon, it remains a fact and cannot be explained away. Well, this is undoubtedly a Tantric act.

Similar and still more remarkable incidents which are brought about by human agency through unusal powers are within our personal knowledge and enable us to conclude that those who wield such powers are usually ignorant and do not know how they get them, but know the occult formulae, the technique, or even have the influence and capacity transmitted to them by an adept in the field. But all these are generally despised by people whose lives are influenced by religious or moral sentiments. Yet these go by the name of Tantra. Usually, the Tantrik of this sort does not prosper even in the ways of ignorance, lives a miserable life, ends his life in misery.

Such practices in some form or other are not confined to this country. A journalist hailing from England toured this country some years ago and wrote a book in which he devoted sufficient number of pages to Spirituality in India and in illustration of it gave an account of his meeting a genuine famous saint. What he wrote was informative and proved useful to many who were drawn to the subject and to the centres of genuine spiritual Force to which he had made reference. The book made him famous overnight, we might say deservedly, so much that he came to be looked upon as a Guru himself by some good people. But later when he went to search for some genuine magic in Egypt, he saw and learnt many things about cobras and giant scorpions and wrote again; but it was a steep descent from the sublime to the ridiculous, a fine illustration of the contrast between spirituality and spiritualism.

There are certain Tantric books which are indeed abominable; some of them are published and available in the market, but are definitely wicked. The misleading clement lies in the titles of these books such as Siddha Shankara Tantra, Dattatreya Tantra, etc., and quite often in the childish, if not mischievous sham that the subject-matter purports to be all instruction or information that Shiva once upon a time gave to Parvati. But we need not dilate upon this despicable side of Tantra which includes not only transaction with the elemental spirits and other powers of a low order, but also the degradation of high ideals, of true spirituality of the Shakta cult into the “ left-hand worship ” vāmācāra, represented by the five “M”s. But before leaving this lowest aspect of Tantra which in some respects corresponds to the spiritualism or spiritism of the West, and includes in a way the aims of the modern attempts of Mesmerism, Hypnotism and certain sorts of groping occultism, we may remark that the method employed depends upon external devices, uses of certain "occult” drugs which are believed to attract the spirit-force or spirit-being as well as certain figures and diagrams and secret code words.

The Tantra Shastra proper, -leaving aside the lower forms and the baser accretions-is strictly the science of the Mantras. If on one side, it is vulgar and discredited, as briefly noted above, on the other side it is exalted, combines in itself the highest form of Yoga and knowledge and devotion so much so that it might be termed a synthesis on broad lines of practical methods pursued by aspirants of different persuasions. By the use of the Mantra, mystic syllables, powers of concentration are developed to open the centres that are ordinarily closed in the human system. And these centres, when opened, become steps in the staircase, in the rising tier of Consciousness functioning as windows upon a wider and wider existence, of a larger world teeming with forces and beings whom one may contact on the way or ignore and move onward towards the highest reach, the Supreme Consciousness. The Tantric Yoga at its highest aims at the realisation of the highest Consciousness and the powers natural to it. There are certain features that distinguish it from other Yogas of which brief mention here may not be out of place. Certain lines of Yoga can be practised without any serious belief in the existence of God, a higher Intelligence, and one can indeed meet with success if the aim be the usual control of mind, a certain mastery of vital functionings in the body and increase in the vital capacity for holding the will and exercise of the breath control and mind control, and concentration leading to trance. Certainly, Raja Yoga can be practised, not to talk of Hattayoga, without any devotion to or faith in God. Faith in the Guide, the Guru, faith in the efficacy of the line followed, faith in one’s own capacity to achieve the end in view—this threefold faith is enough, but necessary, as indeed it is necessary for the Tantric yoga also, while in the latter the element of devotion with faith in the higher power and grace of the Shakti is sine quo non from the very beginning. And it has an advantage over Jnana Yoga in that it relies and depends upon the guidance of the Shakti for the fruitful course of the discipline followed. We thus see that the Tantra aims very high, and the practice carries within it the essentials of many disciplines.

II

Now that we have briefly noted the two extreme sides of the Tantra Shastra, we shall proceed to consider here a question connected with Mantras that is generally ignored by scholars who deliberate, philosophise and write upon the subject. It is perfectly true that the aim of the Tantra is to achieve the Highest, and the Mantra is used as a means for concentration to open the centres of consciousness for the gradual unfoldment of knowledge and power leading to the ultimate goal. But we must pause here and see if the Mantra is just a mechanical device, means for concentration and nothing else. There is a truth often ignored by philosophers of Tantra, not by those who take to the Mantra Sadhana. It is this that there are many deities with the Supreme Deity at the summit and through any of them, by his or her help, one can get at the Supreme or the Supreme can through any of the deities favour the initiate and give him the necessary lift. The point to be noted here is that the Supreme Deity does not negate or annul the existence of the deities but on the other hand uses them for her (or his) purpose or allows them free scope to deal with the Sadhaka in accordance with the spirit and manner of his approach. And these deities are realities, entities, beings with intelligence and power appropriate to the levels they occupy in the hierarchy of the grades of Cosmic existence. Once we recognise the fact that there are distinct Powers, beings whose influence man can receive, who can be contacted through proper means, we have accepted that the lower the levels they occupy, the easier the contact cffected. It is this fact that accounts for the black magic part of the Tantra to which we referred as degrading and despicable. For there are good as well as evil forces and beings, spirits evil especially on the levels that are nearer the Earth-plane.

But there are higher beings, with a larger field for their activity, with knowledge and power proper to their station and natural to the order they belong to in the Cosmic scale. There are still higher beings, Gods and Goddesses proper, with cosmic functionings and nearer to the Supreme Cosmic Godhcad who presides over the creation. They are, one may say, vehicles, instruments, with distinct characteristics, and therefore individual Gods and Goddesses in that sense; they may be, some of them, in closer touch or conscious union with the Supreme Deity, whose work they carry out. Now the Mantra Sadhana claims to win the favour and grace of any of these, not necessarily for reaching the supreme goal, though there is always that possibility. The Sadhaka aims at first to be in the good graces of the God or Goddess, so that he can get the necessary guidance in life. As he progresses, and finds some measure of success in the Sadhana, if his deity happens to be a being of a lower order he may prosper for a time in the line of his choice, and very likely close his career in failure. If the deity of his choice be of a higher order and his Sadhana proceeds with certain signs of help from his isța devatā, his progress brings about a change in his attitude to life, and his devotion to the dcity grows stronger, stronger than his attractions to the aims of common life with which he may have started the Sadhana for success in life through the favour of a Devata. And in the end, the Sadhana naturally leads the Sadhaka beyond his first aims, either by fulfilling or cancelling them, to the larger and higher aim of life which indeed is the goal of all lines of approach to the Supreme. But if from the very start, the Sadhaka takes to the Mantra of any particular Personality and form of the Supreme Deity with the solc object of realising the highest through the favour of the God or Goddess he worships, and the Sadhana proceeds on proper lines, safe passage is assured and the burden of the Sadhana is taken in hand by the Deity in the long run, through various stages of communion and contact, and unmistakable touches of the Influence or the Presence frequently sensed with certitude.

Mantra Sadhana proceeds on the basis that there are distinct Individualities, Gods, Goddesses with Forces and beings dependent on them and emanating from them, even as they themselves are cmanations and personalities of the Supreme; and this fact will bc evident from a casual perusal of source-books on Tantra Shastra, and some of the standard books like Prapancasāra whose authorship is ascribed to Shankaracharya. But nowhere is it so pronounced and clearly brought to light as in the second and third section of the threefold Episode of the Devimāhātmya to which we would refer later on. Here we shall confine ourselves to one question, the subject of the Mantra. On the basis of the teachings of the Tantra Shastra itself, it is but proper to dismiss as puerile the apparently rational explanation of the use of the Mantra as a device for concentration. For in that case the Mantra becomes just one of the many mechanical devices that can be used,-a kith of crystal-gazing which also is a device. The Tantric claim is different, the Mantra is held to be a powerful instrument; itself is a power clothed in sound-symbol that is potent and lives in its sphere, and is meant to appeal directly to the deity for favour and help and ultimately to reveal the light and power and presence of the deity itself. The Mantra has inherent power, but its manifestation depends upon the fulfilment of one of the two conditions: either the Guru who gives the Mantra must be a Mantra-siddha, an adept, capable of awakening the initiate to the deeper vibrations of the Mantra-consciousness; or the disciple must be ripe enough for awakening the Mantra-power to ring and pulsate with the inner consciousness or the deeper being in him that is the meeting ground for the worshipped deity and worshipping soul. If both the conditions are present, then it goes without saying that success naturally becomes casier. It is certainly true that what is achieved by the Mantra Sadhana can be achieved by other means also, by pure devotion or else by higher forms of Yoga for which all is possible, in principle. But that fact does not detract from the value and characteristic line of Mantra Sadhana as a definite way of approach not only to a particular deity, but even to the Supreme. For it combines in itself devotion and concentration for a life disciplined to commune with the Devata which by itself can confer upon the Sadhaka all knowledge of Yoga and the opening of the inner centres of power and knowledge. This is possible of course when the Mantra-siddhi is accomplished bringing with it what is called sākṣālkūra, the Presence and consciousness of it. Besides, in certain lines of Tantric Sadhana, the Mantra is looked upon as a sound-body of the Devata which fact is particularly stressed in the case of certain Mantras, in this connection Sri Vidya is notable. Also, in the case of certain Devatas, prominence is not given to the repetition of the Mantra, but to the devotional aspect in which reci’ als play a dominant role, reinforcing the aspirational capacity enlightening the faith and will to achieve the end which is the attainment of the anugraha of the adored Deity. Favour or cven grace is not an adequate rendering of this Sanskrit word. For the cxpression denotes an act on the part of the Adored, an action with effect that continues without brcak, a gracious smile or glance that is cast upon the worshipper, who is seized and held in it so closely that time or place could not separate the human and the Divine, Jiva and Deva. This is the significance of the term, anu-graha, (grah to seize and hold, with anu, to pursue or follow i.c. without interruption.)

III

We have just mentioned the importance of recitals—what is called pārāyaṇa—in certain worship and this is specially applicable to the worship of Chandi as advocated in the Saptashati, the famous Devi-māhātmya. It is not that the Mantra-japa is not important or has no place in this cult. It has its place and importance for the purpose of japa, inaudible repetition of the mystic syllables and dhyāna, silent meditation. But the recital of the text assumes a greater importance in this worship because the text itself takes the place of the Mantra treated as sacred utterance of inspiration; it is surcharged with a purifying potency that clears the atmosphere and appeals in supplication and with confidence for the manifestation of the presence of the Devi. A word is necessary here to draw the line of distinction between the Mantra for Japa and Mantra for recital. In the former, inward repetition in silence leading to concentration is the characteristic way, and the Mantra is usually short. It can be even a single syllable, what is called Secd-letter, bijākṣara, and is related to a particular God or Goddess; it has its special feature, even subtle form and colour perceptible to the subtle vision, and in it is centred the gravity of the God or Goddess. Naturally, in such Sadhanas, the yogic element with personal responsibility preponderates until the gracious Presence becomes clear, prasanna, and the Sadhaka receives the grace, prasāda, of the Devata. It is said of Ramakrishna Paramahamsa, that when he uttered a mantra, or a seed-sound, say Rum, Agni signified by the sound-symbol appeared to his vision with his occult native colour. But Paramahamsa was an exceptional case, because he was already in the Mother-consciousness and from there he could objectify any subtle truth that is not manifest in the outer existence.

But the Mantra used in pārāyaṇa is audibly recited, it has an effect on the surroundings, in the general atmosphere; it contributes greatly to the development of the devotional element which indeed becomes very effective as it progresses and invokes the Presence to dominate the place of worship and govern and guide the devotce. We may remark in passing that all devotional compositions, vei se or prose or musical texts are not Mantras, nor are Mantras always in verse or in prose form. We must note the fact that the Tantric Mantra is usually short, even a single syllable packed with the force or the symbolic sense related to the particular deity. Occasionally, verses from some inspired poems or scriptural texts like the Saptashati are treated and used as Mantra. But the Vedic hymns are of a different order, they are all Mantras where the meaning is as important as the text, and generally meant for recitals, though a short verse may be selected for Japa and meditation on the meaning of the Mantra with devotion to the Devata, as is done in the case of the famous Gayatri. But usually all Vcdic Mantras are used for recitals while a few selected passages have become famous as texts for Japa.

To return to the Saptashati. This is famous as a sacred text which occupies a special place as a Tantric scripture. There is no other work in the whole of the Tantra Shastra which enjoys such a deserved reputation as an assured and effective means for the worship of the Devi. It is a special line of approach to the Supreme Goddess Durga, “not easy of access" to mortals as is meant by the term. Though Mahakali, Mahalakshmi, Mahasarawati are her special Manifestations as spoken of in the text, they are not the same as those that come under the category of what is called the Ten Grand Sciences (occult and spiritual), Dasha-Mahavidyas. For the latter are different and independent, and each one of them is directly the Supreme Goddess communed with and worshipped in accordance with certain rules and rituals formulated in the respective Tantras. Here in this worship of Durga otherwise called Chandi, recital of the text is much more important than the Japa of the Mantra, not to speak of the rituals, though these have certainly their place in all Tantric worship as they provide for a material basis to form a nodus for the physical and outward act of adoration. So much importance is attached to the sacredness of the text that every verse in it is treated as Mantra in the Katyayani Tantra. And this is done in spite of the fact that all the 700 verses do not describe the glory of the Goddess, as there are many verses which are narratives related to the origin and end of the stories of the Devi. Besides, there has been a tradition that the Chandi worship has a Vedic basis. How far and in what sense it is correct to say that this Durga worship has Vedic basis is a question we shall consider within the brief space we have set for ourselves here. But before doing so it is necessary to have an idea of the subject matter of the Saptashati. It is not necessary here to dwell at length on the details of the story as it is so popular and well-known and could be gathered from the simple and easy, though powerful, text itself or otherwise from translations. Let us then recall the whole story and state it in a few passages.

Two unlucky men meet in a forest, come to know of each other’s pitiable plight, for one had lost his kingdom, and another all his wealth. They consult a sage there, who answers their questions, clears their doubts and at their request gives them instructions in regard to the worship of Durga. They carry out the instructions, engage themselves in worship and austere meditation, tapas, and at the end of three years, they had bestowed upon them the Grace of the Devi who revealed Herself to them and granted their request. Suratha, the Kshatriya, got back his kingdom, while Samadhi, the Vaishya got what he asked for, supreme Knowledge. This is the story. Now, apart from instructions in the secrets of worship (rahasyokta-vidhānena) that the sage Medhas gave the two devotees at the close of their meeting, he first spoke to them of the Glory of the Supreme Goddess, illustrating it in three episodes, caritas, of the Devi—the first related to Mahakali, the terrible Ruler of the Night, the Yoga-nidra of Hari, who is the destroyer of Madhu and Kaitabha; the second to Mahalakshmi, who makes an end of Mahishasura, and to the third to Mahasaraswati, who deals the death-blow to Shumbha and Nishumbha. It is not possible to enter into a discussion of the significance of these exploits of the Goddess; for they must form part of a separate subject for consideration. Suffice it to note these events are happenings on the Earth-plane, or of this age which is the cycle of Vaivasvata Manu. But the description of the battles between the Goddess with her Vibhutis and emanations on one side and the Asuras and their forces on the other are significant and throw light on happenings and activities in a different world and plane which have their bearing on Earth-life and human existence. Another notable fact is that there are truths hidden from our vision, regarding good and evil forces, daivic and ūsuric, contending for supremacy over this world, this Earth whose fate quite often hangs in the balance, but is ultimately decided in her favour by the intervention of the Supreme Power, Mahashakti, of the Lord of the Universe. And this will be evident to any casual reader of the Saptashati; there are memorable passages that often ring in our ears in which the promise of intervention in crises made by the Devi constitutes a scripture-monument to the Divine vigilance over human affairs on Earth. The inspiring verses in which the words of assurance are couched are untranslatable; yet even a ſeeble echo of it in English may convey something of the spirit breathed in these prophetic utterances that the sage-author of the Saptashati communicates to us.

In the first Charita we find the sage affirming “ Though She is eternal, immanent in the whole Universe which is Her embodiment, She takes birth again and again, incarnates Herself in a special form of Her choice for the successful regime of the Gods, Dcvas-for establishing Divine Principles in the world-order that its ſunctionings may increasingly harmonise with the eternal veritics and higher laws of the creative Godhead.” Again in the second Charita when the Gods regain their lost kingdom by the destruction of the Asura by the Devi and adore and sing her glory, the Goddess in Her grandeur, highly pleased, promises to come to the rescue of the Gods whenever there is need and they are put to trouble by the Asuric forces, the Demons. Similarly, in the third and the last Charita, when the task of the Mother is over, the Gods adore Her and chant hymns in praise of Her prowess, of Her manifestations and of Her motherly heart. She is pleased and again gives Her word of assurance to stand by the side of the Gods in times of need and stress, and also declares that she would ever be present in places where these hymns are recited and used in prayers. Finally the Devi speaks of her future incarnations.

It is certainly a fact of religious experience of devotees even today that in such recitals and places of worship something of Her Presence, of Her Grace is felt and it cannot be understood, much less appreciated by those who have no inkling into or not cared to investigate into these aspects of life devoted to higher and godward life. Nor can these stories of Gods and Asuras and their battles be intelligible to those who seriously think that the physical universe and material existence are the sole and fundamental Reality. Here we cannot resist the temptation of quoting Sri Aurobindo. The best way of understanding the meaning of these stories of battles between Gods and Asuras is to ponder over and grasp the sense and spirit of certain passages in his writings in a different connection. We shall quote a passage or two that will be helpful to the thoughful reader to know for himself the import of such episodes.

“The soul of man is a world full of beings, a kingdom in which armies clash to help or hinder a supreme conquest, a house where the gods are our guests and which the demons strive to possess." “ The soul is a battlefield full of helpers and hurters, friends and enemies, all this lives, tecms, is personal, is conscious, is active."

A word more before we proceed to the question of the Vedic basis of the Chandi. This scripture is included in the Markandeya Purana. The Purana purports to be a dialogue between Markandeya and Kroshtuki. Therefore he is the sage, the Rishi, the seer, of the whole scripture. The mystical reverence in which the Devi-Mahatmya is held can be best understood if we remember a tradition that comes down to us through orthodox Vaidiks who are worshippers of Chandi. The Saptashati, they hold, is a great artha śāstra i.e., a Shastra that teaches us the means of realising all ends in life, not artha in the restricted sense of Wealth or Economics. Thus the standard texts for the purposes of life, puruṣārtha, are in order: Manu for Dharma Shastra (which is said to have been originally 700 verses), Devi-Mahatmya for Artha, Vatsayana for Kama (which also is said to have been at first 700 Sutras) and the Bhagavad Gita for Moksha (which is also 700). Whether there is significance in the number 700 or not is not quite material for our consideration here. But the tradition shows that the aim of Saptashati is not in a limited or one-sided direction. It includes the aims of life here and the supreme purpose as well. And this is borne out in the story of Suratha and Samadhi by the Power and Knowledge they were respectively favoured with, for Kingdom represents supreme Power and enjoyment, bhoga, in the world. It is not an exclusive this-worldliness or other-worldliness whose fulfilment is vouchsafed in the Saptashati. Even when Suratha longs for regaining his lost kingdom, it is not the same old self of the miserable man that grabs at the power bestowed on him by the grace of the Goddess. For, before he started the Sadhana in accordance with the instructions he received from the sage, he understood and assimilated the truths about the Devi and the world and the cause of suffering therein, and thus qualified himself for a rigorous life and turned towards the Divine Mother; for only thus is an effective discipline possible to earn and receive her favour and help. And it is necessary to note that the sage laid stress in the very beginning on the fact that all misery owes its origin to mamatā, the sense of " mine ”. Suratha, then, had the added difficulty of having the world-enjoyment by renouncing it as “not minc”, bhoga by tyāga, while the man for Knowledge, Samadhi, the Vaishya, had unburdened himself of worldly cares and joys as well. Both started the same Sadhana, driven by misery; both changed, cach in his own way. A few lines (free rendering in English) from the first Chapter in which the sage expounds the root cause of all suffering and the remedy thereof would go to show the high aim of the worship advocated in the Saptashati.

“All creatures have a consciousness of their own and are instinct with the desire to preserve themselves and their knowledge is spread over the objects of senses. Of the created beings, some are born day-blind, some night-blind, while others are, day and night, of equal vision. The knowledge of man is in no way better than that of birds and beasts which show great skill in preserving themselves and what is theirs. Here again the sense and feeling of mine’ is spread over all creation—man and beast alike; know then, the cause of all this is Ignorance, Avidya, which is not the creation of any being on earth or in heaven. It is a product of the workings of Mahamaya, the great illusory power of Lord Vishnu. She is the power for bondage as well as for liberation, for ignorance and for knowledge. By Her the whole universe is set in motion revolving incessantly and containing in it all that is mobile and immobile. She, in short, is the Power of Hari, the Lord of the Universe—called Yoga Nidra, the Sleep-power of Yoga or the superconscious poise of the Supreme Being."

Now we will turn to the Vedic basis of the “ Chandi”. It is traced to the 125th hymn of the tenth Book of the Rig Veda. We get the clue from a line in the closing verses of the Saptashati where it is stated that the Devi Sukta was being used for Japa, “ devisuktam param japan”. But we do not find anything in the Rig Veda relating to the story, ritual, or forms of worship mentioned in the Saptashati. But if we look into the spirit and substance of the Vedic hymn, we do find for the first time, also for the last time in the Rig Veda, thought and spirit and Mantra-force vying with one another in revealing and making felt the Divine aſfatus in the Riks of Vak, Ambhrini. For the latter name is patronymic, she the seer, Rishika, being the daughter of Ambhrina. Her name itself is Vak. She sees the revealed truths of the Godhead, finds the inspired word to give expression to them in the shape of this hymn of eight verses. There are many hymns in the tenth Book of the Rig Veda where we find that the name of the seer, Rishi, is also the name of the Devata. This can be explained by the fact that in such hymns the seer is one with the Devata, experiences and lives in conscious union with what he adores; and it is such realisations that account for the identity of names as in the hymns of Vaikuntha, Lava and others. But this is not to say that there are not to be found such realisations recorded in the other Mandalas of the Rig Veda. But there quite often the Rishi’s name is addressed in such a way or with a double meaning that it is applicable to the God spoken of in the Rik. There are other seers who speak of their realisations of the supreme Being on the dynamic side and proclaim “I am Manu, I am Surya….”

as is to be found in the hymns of Vamadeva in the fourth Mandala. But there the seer’s name is retained separately.

Here, in the case of the Devi Sukta, though the scer’s rcalisation of identity with the Supreme Vak, the Creative Word, which in the language of the Tantra is Para Shakti, may account for the identity of the name (Vak as applied to the Rishika as well as to the Devata), it will be more correct to say that the Female Energy of the Supreme Godhead, parā-devatā, realising Herself in or choosing the embodiment of Vak Ambhrini, utters the Word, the Mantra. This is at once in consonance with the proclamation made in the Vedic Hymn and the spirit and substance of Sapta-shati. Let us then close the subject with an English rendering of the famous Hymne¹⁶¹

अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणोभा विभHहमिन्द्रोयग्नी अहमश्विनोभा ।। २ ।।

1. I walk with the Vasus and Rudras, with the Adityas, as also with the All-gods, Vishva Devah.
   Mitra and Varuna, both I hold aloſt, even so Indra and Agni I do, and the Ashwin-twins too.

अहं सोममाहनसं बिभर्म्यहं त्वष्टारमुत पूपणं भगम् । अहं दधामि द्रविणं हविष्मते सुप्राव्ये ३ यजमानाय सुन्वते ।। २ ।।

2. I uphold and cherish the Soma that is to be pressed out (for the delight of the Gods) and am the supporter of the Divine sculptor Twashtri, and of Bhaga and Pushan. I hold the wealth for the sacrificer who reaches to the Gods the pleasing offerings of Soma and Havis.

अहं राष्ट्री संगमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम् । तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम् ।। ३ ।।

3. The Queen, I am the dispenser of wealth; conscious, I am the first among the Gods (for whom the sacrifice is meant). Such am I (the One) and the Gods have found me established in the Many, permeating and taking possession of the Manifold (existence).

मया सो अन्नमत्ति यो विपश्यति यः प्राणिति य ईं श्रृणोत्युक्तम् । अमन्तवो मां त उप क्षियन्ति श्रुधि श्रुत श्रद्धिवं ते वदामि ।। ४ ।।

4. It is by Me (by the sole Power) that onc cats his food, sces, breathes, and hears what is said. They that ignore me (with their thought not turned to me) run to ruin. Hear, I declare to thee, the truth of faith, hearken!

अहमेव स्वयमिदं वदामि जुष्टं देवेभिरुत मानुषेभिः । यं कामये तं तमुग्रं कृणोमि तं ब्रह्माणं तमृषि तं सुमेधाम् ।। ५ ।।

5. Of my own accord, I announce this (truth) which the Gods as well as men strive to reach. Whomsoever I love, I make him mighty, him a Brahman, him a Rishi, him a man of pure understanding.

अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ । अहं जनाय समदं कृणोम्यहं द्यावापृथिवी आ विवेश ।। ६ ।।

6. For Rudra I stretch the bow-for the destruction of the Veda-hater (brāhma-dvid). On the people I bestow equal joy in battle and I have permeated Heaven and Earth.

अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे । ततो वि तिष्ठे भुवनानु विश्वोतामू द्यां वर्मणोप स्पृशामि ।। ७ ।।

7. I gave birth to the Father (Heaven) at the summit of This (creation, Earth), My origin is in the Waters in the Inner Ocean.¹⁶²

Heaven I closely touch and penetrate with the showering and flowing body of mine, varsmana.

अहमेव वात इव प्र वाम्यारभमाणा भुवनानि विश्वा । परो दिवा पर एना पृथिव्यैतावती महिना सं बभूव ।। ८ ।।

8. Like the winds I blow vehemently, mysell commencing all the worlds; far beyond the heavens, far (beneath) the Earth—so vast by my largeness I have become.